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 10:25

10:25 It is easier for a camel ⁶  to go through the eye of a needle ⁷  than for a rich person to enter the kingdom of God.”

Markus 13:15

13:15 The one on the roof ⁸  must not come down or go inside to take anything out of his house. ⁹ 

Markus 3:1

Healing a Withered Hand

3:1 Then ¹⁰  Jesus ¹¹  entered the synagogue ¹²  again, and a man was there who had a withered ¹³  hand.

Markus 10:23

10:23 Then ¹⁴  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 12:42

12:42 And a poor widow came and put in two small copper coins, ¹⁵  worth less than a penny.

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 7:19

7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ¹⁶  (This means all foods are clean.) ¹⁷ 

Markus 8:26

8:26 Jesus ¹⁸  sent him home, saying, “Do not even go into the village.” ¹⁹ 

Markus 5:39

5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Markus 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ²⁰  two hands and go into hell, ²¹  to the unquenchable fire.

Markus 16:5

16:5 Then ²²  as they went into the tomb, they saw a young man dressed in a white robe ²³  sitting on the right side; and they were alarmed.

Markus 6:10

6:10 He said to them, “Wherever you enter a house, stay there ²⁴  until you leave the area.

Markus 5:12

5:12 And the demonic spirits ²⁵  begged him, “Send us into the pigs. Let us enter them.”

Markus 7:17

7:17 Now ²⁶  when Jesus ²⁷  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 3:27

3:27 But no one is able to enter a strong man’s ²⁸  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ²⁹ 

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ³⁰  “Children, how hard it is ³¹  to enter the kingdom of God!

Markus 7:15

7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”

Markus 7:18

7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him?

Markus 10:15

10:15 I tell you the truth, ³²  whoever does not receive ³³  the kingdom of God like a child ³⁴  will never ³⁵  enter it.”

Markus 11:2

11:2 and said to them, “Go to the village ahead of you. ³⁶  As soon as you enter it, you will find a colt tied there that has never been ridden. ³⁷  Untie it and bring it here.

Markus 11:11

11:11 Then ³⁸  Jesus ³⁹  entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.

Markus 12:41

The Widow’s Offering

12:41 Then ⁴⁰  he ⁴¹  sat down opposite the offering box, ⁴²  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 2:26

2:26 how he entered the house of God when Abiathar was high priest ⁴³  and ate the sacred bread, ⁴⁴  which is against the law ⁴⁵  for any but the priests to eat, and also gave it to his companions?” ⁴⁶ 

Markus 9:47

9:47 If your eye causes you to sin, tear it out! ⁴⁷  It is better to enter into the kingdom of God with one eye than to have ⁴⁸  two eyes and be thrown into hell,

Markus 1:32

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

Markus 7:33

7:33 After Jesus ⁴⁹  took him aside privately, away from the crowd, he put his fingers in the man’s ⁵⁰  ears, and after spitting, he touched his tongue. ⁵¹ 

Markus 3:20

Jesus and Beelzebul

3:20 Now ⁵²  Jesus ⁵³  went home, and a crowd gathered so that they were not able to eat.

Markus 5:40

5:40 And they began making fun of him. ⁵⁴  But he put them all outside ⁵⁵  and he took the child’s father and mother and his own companions ⁵⁶  and went into the room where the child was. ⁵⁷ 

Markus 11:15

Cleansing the Temple

11:15 Then ⁵⁸  they came to Jerusalem. ⁵⁹  Jesus ⁶⁰  entered the temple area ⁶¹  and began to drive out those who were selling and buying in the temple courts. ⁶²  He turned over the tables of the money changers and the chairs of those selling doves,

Markus 15:28

15:28 [[EMPTY]] ⁶³ 

Markus 4:19

4:19 but ⁶⁴  worldly cares, the seductiveness of wealth, ⁶⁵  and the desire for other things come in and choke the word, ⁶⁶  and it produces nothing.

Markus 5:13

5:13 Jesus ⁶⁷  gave them permission. ⁶⁸  So ⁶⁹  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 6:25

6:25 Immediately she hurried back to the king and made her request: ⁷⁰  “I want the head of John the Baptist on a platter immediately.”

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 ⁷¹  two feet and be thrown into hell.

Markus 1:45

1:45 But as the man ⁷²  went out he began to announce it publicly and spread the story widely, so that Jesus ⁷³  was no longer able to enter any town openly but stayed outside in remote places. Still ⁷⁴  they kept coming ⁷⁵  to him from everywhere.

Markus 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ⁷⁶  left there, he went to the region of Tyre. ⁷⁷  When he went into a house, he did not want anyone to know, but ⁷⁸  he was not able to escape notice.

Markus 9:28

9:28 Then, ⁷⁹  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Markus 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ⁸⁰  the unclean spirit, ⁸¹  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

Markus 6:22

6:22 When his daughter Herodias ⁸²  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 2:1

Healing and Forgiving a Paralytic

2:1 Now ⁸³  after some days, when he returned to Capernaum, ⁸⁴  the news spread ⁸⁵  that he was at home.

Markus 14:16

14:16 So ⁸⁶  the disciples left, went ⁸⁷  into the city, and found things just as he had told them, ⁸⁸  and they prepared the Passover.

Markus 1:29

Healings at Simon’s House

1:29 Now ⁸⁹  as soon as they left the synagogue, ⁹⁰  they entered Simon and Andrew’s house, with James and John.

Markus 12:44

12:44 For they all gave out of their wealth. ⁹¹  But she, out of her poverty, put in what she had to live on, everything she had.” ⁹² 

Markus 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ⁹³  this poor widow has put more into the offering box ⁹⁴  than all the others. ⁹⁵ 

Markus 15:43

15:43 Joseph of Arimathea, a highly regarded member of the council, ⁹⁶  who was himself looking forward to ⁹⁷  the kingdom of God, ⁹⁸  went boldly to Pilate and asked for the body of Jesus. ⁹⁹ 

Markus 14:13

14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ¹⁰⁰  of water will meet you. Follow him.

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 ¹⁰¹  they could just touch the edge of his cloak, and all who touched it were healed.

Markus 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Markus 4:37

4:37 Now ¹⁰²  a great windstorm ¹⁰³  developed and the waves were breaking into the boat, so that the boat was nearly swamped.

Markus 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ¹⁰⁴  them.

Markus 9:33

Questions About the Greatest

9:33 Then ¹⁰⁵  they came to Capernaum. ¹⁰⁶  After Jesus ¹⁰⁷  was inside the house he asked them, “What were you discussing on the way?”

Markus 8:13

8:13 Then ¹⁰⁸  he left them, got back into the boat, and went to the other side.

Markus 9:44

9:44 [[EMPTY]] ¹⁰⁹ 

Markus 1:23

1:23 Just then there was a man in their synagogue with an unclean spirit, ¹¹⁰  and he cried out, ¹¹¹ 

Markus 9:46

9:46 [[EMPTY]] ¹¹² 

Markus 3:30

3:30 (because they said, “He has an unclean spirit” ¹¹³ ).

Markus 4:6

4:6 When the sun came up it was scorched, and because it did not have sufficient root, ¹¹⁴  it withered.

Markus 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

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 ¹¹⁵  had married her.

Markus 10:38-39

10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ¹¹⁶  10:39 They said to him, “We are able.” ¹¹⁷  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

Markus 14:54

14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ¹¹⁸  was sitting with the guards ¹¹⁹  and warming himself by the fire.

Markus 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ¹²⁰  they spoke to Jesus ¹²¹  at once about her.

Markus 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ¹²² 

Markus 10:10

10:10 In the house once again, the disciples asked him about this.

Markus 11:26

11:26 [[EMPTY]] ¹²³ 

Markus 15:16

Jesus is Mocked

15:16 So ¹²⁴  the soldiers led him into the palace (that is, the governor’s residence) ¹²⁵  and called together the whole cohort. ¹²⁶ 

Markus 16:3

16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?”

Markus 10:17

The Rich Man

10:17 Now ¹²⁷  as Jesus ¹²⁸  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ¹²⁹ 

Markus 3:11

3:11 And whenever the unclean spirits ¹³⁰  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 3:22

3:22 The experts in the law ¹³¹  who came down from Jerusalem ¹³²  said, “He is possessed by Beelzebul,” ¹³³  and, “By the ruler ¹³⁴  of demons he casts out demons.”

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ¹³⁵  isn’t brought to be put under a basket ¹³⁶  or under a bed, is it? Isn’t it to be placed on a lampstand?

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 6:15

6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.”

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ¹³⁷  immediately heard about him and came and fell at his feet.

Markus 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Markus 10:1

Divorce

10:1 Then ¹³⁸  Jesus ¹³⁹  left that place and went to the region of Judea and ¹⁴⁰  beyond the Jordan River. ¹⁴¹  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 14:68

14:68 But he denied it: ¹⁴²  “I don’t even understand what you’re talking about!” ¹⁴³  Then ¹⁴⁴  he went out to the gateway, and a rooster crowed. ¹⁴⁵ 

Markus 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ¹⁴⁶  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ¹⁴⁷ 

Markus 15:21

The Crucifixion

15:21 The soldiers ¹⁴⁸  forced ¹⁴⁹  a passerby to carry his cross, ¹⁵⁰  Simon of Cyrene, who was coming in from the country ¹⁵¹  (he was the father of Alexander and Rufus).

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 2:22

2:22 And no one pours new wine into old wineskins; ¹⁵²  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.” ¹⁵³ 

Markus 15:46

15:46 After Joseph ¹⁵⁴  bought a linen cloth ¹⁵⁵  and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. ¹⁵⁶  Then ¹⁵⁷  he rolled a stone across the entrance ¹⁵⁸  of the tomb.

[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.

[10:25]  ⁶ tc A few witnesses (˹³ 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[10:25]  ⁷ sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).

[13:15]  ⁸ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:15]  ⁹ sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

[3:1]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ¹² sn See the note on synagogue in 1:21.

[3:1]  ¹³ sn Withered means the man’s hand was shrunken and paralyzed.

[10:23]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:42]  ¹⁵ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[7:19]  ¹⁶ tn Or “into the latrine.”

[7:19]  ¹⁷ sn This is a parenthetical note by the author.

[8:26]  ¹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:26]  ¹⁹ tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ Ë¹³ 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

[9:43]  ²⁰ tn Grk “than having.”

[9:43]  ²¹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[16:5]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ²³ 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).

[6:10]  ²⁴ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[5:12]  ²⁵ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[7:17]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:27]  ²⁸ sn The strong man here pictures Satan.

[3:27]  ²⁹ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[10:24]  ³⁰ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ³¹ 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.

[10:15]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ³³ sn On receive see John 1:12.

[10:15]  ³⁴ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ³⁵ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[11:2]  ³⁶ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ³⁷ tn Grk “a colt tied there on which no one of men has ever sat.”

[11:11]  ³⁸ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:41]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ⁴¹ 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]  ⁴² 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).

[2:26]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ sn See 1 Sam 21:1-6.

[9:47]  ⁴⁷ tn Grk “throw it out.”

[9:47]  ⁴⁸ tn Grk “than having.”

[7:33]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁵⁰ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ⁵¹ 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.

[3:20]  ⁵² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:40]  ⁵⁴ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ⁵⁵ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ⁵⁶ tn Grk “those with him.”

[5:40]  ⁵⁷ tn Grk “into where the child was.”

[11:15]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ⁶⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ⁶¹ 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]  ⁶² 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.

[15:28]  ⁶³ tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 Ë^1,13 33 Ï lat, but is lacking in important Alexandrian and Western mss and some others (א A B C D Ψ pc). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[4:19]  ⁶⁴ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ⁶⁵ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ⁶⁶ sn That is, their concern for spiritual things is crowded out by material things.

[5:13]  ⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ⁶⁸ 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]  ⁶⁹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[6:25]  ⁷⁰ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[9:45]  ⁷¹ tn Grk “than having.”

[1:45]  ⁷² tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ⁷³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ⁷⁴ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁷⁵ tn The imperfect verb has been translated iteratively.

[7:24]  ⁷⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁷⁷ tc Most mss, including early and important witnesses (א A B Ë^1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.

[7:24]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:24]  ⁷⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:28]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:25]  ⁸⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ⁸¹ sn Unclean spirit refers to an evil spirit.

[6:22]  ⁸² 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.

[2:1]  ⁸³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ⁸⁴ sn Capernaum was a town on the northwest 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.

[2:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:1]  ⁸⁵ tn Grk “it was heard.”

[14:16]  ⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ⁸⁷ tn Grk “and came.”

[14:16]  ⁸⁸ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[1:29]  ⁸⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ⁹⁰ sn See the note on synagogue in 1:21.

[12:44]  ⁹¹ tn Grk “out of what abounded to them.”

[12:44]  ⁹² sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.

[12:43]  ⁹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ⁹⁴ tn See the note on the term “offering box” in v. 41.

[12:43]  ⁹⁵ 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.

[15:43]  ⁹⁶ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[15:43]  ⁹⁷ tn Or “waiting for.”

[15:43]  ⁹⁸ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ⁹⁹ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[14:13]  ¹⁰⁰ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

[6:56]  ¹⁰¹ tn Grk “asked that they might touch.”

[4:37]  ¹⁰² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:37]  ¹⁰³ tn Or “a squall.”

[4:37]  sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[1:31]  ¹⁰⁴ tn The imperfect verb is taken ingressively here.

[9:33]  ¹⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ¹⁰⁶ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ¹⁰⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:13]  ¹⁰⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:44]  ¹⁰⁹ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[1:23]  ¹¹⁰ sn Unclean spirit refers to an evil spirit.

[1:23]  ¹¹¹ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:46]  ¹¹² tc See tc note at the end of v. 43.

[3:30]  ¹¹³ sn Unclean spirit refers to an evil spirit.

[4:6]  ¹¹⁴ tn Grk “it did not have root.”

[6:17]  ¹¹⁵ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[10:38]  ¹¹⁶ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[10:39]  ¹¹⁷ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[14:54]  ¹¹⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:54]  ¹¹⁹ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[1:30]  ¹²⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ¹²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:27]  ¹²² tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[11:26]  ¹²³ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:16]  ¹²⁴ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ¹²⁵ tn Grk “(that is, the praetorium).”

[15:16]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[15:16]  ¹²⁶ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[10:17]  ¹²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ¹²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.

[10:17]  ¹²⁹ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[3:11]  ¹³⁰ sn Unclean spirits refers to evil spirits.

[3:22]  ¹³¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ¹³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ¹³³ 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]  ¹³⁴ tn Or “prince.”

[4:21]  ¹³⁵ sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

[4:21]  ¹³⁶ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[7:25]  ¹³⁷ sn Unclean spirit refers to an evil spirit.

[10:1]  ¹³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ¹³⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹⁴⁰ 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]  ¹⁴¹ 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”).

[14:68]  ¹⁴² tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ¹⁴³ 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]  ¹⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ¹⁴⁵ 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.

[15:1]  ¹⁴⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ¹⁴⁷ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

[15:21]  ¹⁴⁸ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ¹⁴⁹ tn Or “conscripted”; or “pressed into service.”

[15:21]  ¹⁵⁰ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

[15:21]  ¹⁵¹ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[2:22]  ¹⁵² 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]  ¹⁵³ 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.

[15:46]  ¹⁵⁴ tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

[15:46]  ¹⁵⁵ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[15:46]  ¹⁵⁶ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[15:46]  ¹⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:46]  ¹⁵⁸ tn Or “to the door,” “against the door.”