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 ¹  gave them to his ²  disciples to serve the people, and he divided the two fish among them all.

Markus 6:26

6:26 Although it grieved the king deeply, ³  he did not want to reject her request because of his oath and his guests.

Markus 8:20

8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ⁴  “Seven.”

Markus 1:32

1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

Markus 8:19

8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.”

Markus 13:27

13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. ⁵ 

Markus 3:15

3:15 and to have authority to cast out demons.

Markus 6:44

6:44 Now ⁶  there were five thousand men ⁷  who ate the bread. ⁸ 

Markus 8:24

8:24 Regaining his sight ⁹  he said, “I see people, but they look like trees walking.”

Markus 2:26

2:26 how he entered the house of God when Abiathar was high priest ¹⁰  and ate the sacred bread, ¹¹  which is against the law ¹²  for any but the priests to eat, and also gave it to his companions?” ¹³ 

Markus 11:15

Cleansing the Temple

11:15 Then ¹⁴  they came to Jerusalem. ¹⁵  Jesus ¹⁶  entered the temple area ¹⁷  and began to drive out those who were selling and buying in the temple courts. ¹⁸  He turned over the tables of the money changers and the chairs of those selling doves,

Markus 5:12

5:12 And the demonic spirits ¹⁹  begged him, “Send us into the pigs. Let us enter them.”

Markus 5:22

5:22 Then ²⁰  one of the synagogue rulers, ²¹  named Jairus, ²²  came up, and when he saw Jesus, ²³  he fell at his feet.

Markus 6:36

6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.”

Markus 7:2

7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed.

Markus 7:37

7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”

Markus 8:25

8:25 Then Jesus ²⁴  placed his hands on the man’s ²⁵  eyes again. And he opened his eyes, ²⁶  his sight was restored, and he saw everything clearly.

Markus 9:14

The Disciples’ Failure to Heal

9:14 When they came to the disciples, they saw a large crowd around them and experts in the law ²⁷  arguing with them.

Markus 9:26

9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ²⁸  looked so much like a corpse that many said, “He is dead!”

Markus 13:22

13:22 For false messiahs ²⁹  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Markus 14:10

The Plan to Betray Jesus

14:10 Then ³⁰  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ³¹ 

Markus 14:63

14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses?

Markus 1:10

1:10 And just as Jesus ³²  was coming up out of the water, he saw the heavens ³³  splitting apart and the Spirit descending on him like a dove. ³⁴ 

Markus 2:23

Lord of the Sabbath

2:23 Jesus ³⁵  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ³⁶  as they made their way.

Markus 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ³⁷  are my mother and my brothers!

Markus 5:14

5:14 Now ³⁸  the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened.

Markus 6:7

Sending Out the Twelve Apostles

6:7 Jesus ³⁹  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ⁴⁰ 

Markus 6:45

Walking on Water

6:45 Immediately Jesus ⁴¹  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

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. ⁴² 

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ⁴³  immediately heard about him and came and fell at his feet.

Markus 7:33

7:33 After Jesus ⁴⁴  took him aside privately, away from the crowd, he put his fingers in the man’s ⁴⁵  ears, and after spitting, he touched his tongue. ⁴⁶ 

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ⁴⁷  Jesus ⁴⁸  called his disciples and said to them,

Markus 9:35

9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”

Markus 12:2

12:2 At harvest time he sent a slave ⁴⁹  to the tenants to collect from them ⁵⁰  his portion of the crop. ⁵¹ 

Markus 12:9

12:9 What then will the owner of the vineyard do? He will come and destroy ⁵²  those tenants and give the vineyard to others. ⁵³ 

Markus 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ⁵⁴  short.

Markus 14:7

14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! ⁵⁵ 

Markus 2:22

2:22 And no one pours new wine into old wineskins; ⁵⁶  otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” ⁵⁷ 

Markus 5:13

5:13 Jesus ⁵⁸  gave them permission. ⁵⁹  So ⁶⁰  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

Markus 5:19

5:19 But ⁶¹  Jesus ⁶²  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ⁶³  that he had mercy on you.”

Markus 5:40

5:40 And they began making fun of him. ⁶⁴  But he put them all outside ⁶⁵  and he took the child’s father and mother and his own companions ⁶⁶  and went into the room where the child was. ⁶⁷ 

Markus 8:6

8:6 Then ⁶⁸  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 ⁶⁹  they served the crowd.

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ⁷⁰  On the way he asked his disciples, ⁷¹  “Who do people say that I am?”

Markus 8:33

8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ⁷² 

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 ⁷³  they were not able to do so.” ⁷⁴ 

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ⁷⁵  They ⁷⁶  will kill him, ⁷⁷  and after three days he will rise.” ⁷⁸ 

Markus 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁷⁹  two feet and be thrown into hell.

Markus 12:36

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ⁸⁰ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ⁸¹ 

Markus 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ⁸²  this poor widow has put more into the offering box ⁸³  than all the others. ⁸⁴ 

Markus 6:56

6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if ⁸⁵  they could just touch the edge of his cloak, and all who touched it were healed.

Markus 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ⁸⁶  when he comes in the glory of his Father with the holy angels.”

Markus 10:32

Third Prediction of Jesus’ Death and Resurrection

10:32 They were on the way, going up to Jerusalem. ⁸⁷  Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him.

[6:41]  ¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ² 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).

[6:26]  ³ tn Grk “and being deeply grieved, the king did not want.”

[8:20]  ⁴ tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[13:27]  ⁵ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[6:44]  ⁶ tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.

[6:44]  ⁷ tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only five thousand men, but also an unspecified number of women and children.

[6:44]  ⁸ tc Many good mss (Ì⁴⁵ א D W Θ Ë^1,13 28 565 700 2542 lat sa) lack τοὺς ἄρτους (tous artous, lit. “the loaves” [here translated “the bread”]). On the other hand, just as weighty mss (A B L 33 2427 Ï) have the words. Although a decision is not easy, the most satisfactory explanation seems to be that scribes were more prone to delete than to add the words here. They may have been puzzled as to why “the bread” should be mentioned without a corresponding mention of “fish.” Since neither Matt 14:21 or Luke 9:17 explicitly mention the bread, a desire for harmonization may have motivated the copyists as well. On the other hand, D and W are prone to longer, explanatory readings. Since they both lack the words here, it is likely that their archetypes also lacked the words. But given Mark’s pleonastic style, the good witnesses with “the bread,” and a reasonable explanation for the omission, “the bread” is most likely part of the original text of Mark.

[8:24]  ⁹ tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”

[2:26]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ sn See 1 Sam 21:1-6.

[11:15]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

[11:15]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ¹⁷ 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]  ¹⁸ 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.

[5:12]  ¹⁹ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[5:22]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ²¹ 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]  ²² 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]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ²⁵ tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ²⁶ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[9:14]  ²⁷ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:26]  ²⁸ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:22]  ²⁹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:10]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ³¹ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[1:10]  ³² tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ³³ tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ³⁴ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[2:23]  ³⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ³⁶ 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).

[3:34]  ³⁷ tn Grk “Behold my mother and my brothers.”

[5:14]  ³⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.

[6:7]  ³⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁴⁰ sn The phrase unclean spirits refers to evil spirits.

[6:45]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:55]  ⁴² tn Grk “wherever they heard he was.”

[7:25]  ⁴³ sn Unclean spirit refers to an evil spirit.

[7:33]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁴⁵ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ⁴⁶ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[8:1]  ⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:2]  ⁴⁹ 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]  ⁵⁰ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ⁵¹ tn Grk “from the fruits of the vineyard.”

[12:9]  ⁵² sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[12:9]  ⁵³ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[13:20]  ⁵⁴ tn Grk “the days.”

[14:7]  ⁵⁵ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[2:22]  ⁵⁶ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[2:22]  ⁵⁷ sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[5:13]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ⁵⁹ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ⁶⁰ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[5:19]  ⁶¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁶³ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[5:40]  ⁶⁴ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ⁶⁵ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ⁶⁶ tn Grk “those with him.”

[5:40]  ⁶⁷ tn Grk “into where the child was.”

[8:6]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁶⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:27]  ⁷⁰ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ⁷¹ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[8:33]  ⁷² tn Grk “people’s.”

[9:18]  ⁷³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ⁷⁴ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:31]  ⁷⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ⁷⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁷⁷ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁷⁸ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[9:45]  ⁷⁹ tn Grk “than having.”

[12:36]  ⁸⁰ 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]  ⁸¹ sn A quotation from Ps 110:1.

[12:43]  ⁸² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ⁸³ tn See the note on the term “offering box” in v. 41.

[12:43]  ⁸⁴ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[6:56]  ⁸⁵ tn Grk “asked that they might touch.”

[8:38]  ⁸⁶ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[10:32]  ⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.