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 1:44

1:44 He told him, ¹  “See that you do not say anything to anyone, ²  but go, show yourself to a priest, and bring the offering that Moses commanded ³  for your cleansing, as a testimony to them.” ⁴ 

Markus 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ⁵  above Jesus. ⁶  Then, ⁷  after tearing it out, they lowered the stretcher the paralytic was lying on.

Markus 2:15

2:15 As Jesus ⁸  was having a meal ⁹  in Levi’s ¹⁰  home, many tax collectors ¹¹  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Markus 2:18

The Superiority of the New

2:18 Now ¹²  John’s ¹³  disciples and the Pharisees ¹⁴  were fasting. ¹⁵  So ¹⁶  they came to Jesus ¹⁷  and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”

Markus 2:26

2:26 how he entered the house of God when Abiathar was high priest ¹⁸  and ate the sacred bread, ¹⁹  which is against the law ²⁰  for any but the priests to eat, and also gave it to his companions?” ²¹ 

Markus 4:38

4:38 But ²²  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?”

Markus 5:19

5:19 But ²³  Jesus ²⁴  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, ²⁵  that he had mercy on you.”

Markus 6:3

6:3 Isn’t this the carpenter, the son ²⁶  of Mary ²⁷  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 6:14

The Death of John the Baptist

6:14 Now ²⁸  King Herod ²⁹  heard this, for Jesus’ ³⁰  name had become known. Some ³¹  were saying, “John the baptizer ³²  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Markus 6:37

6:37 But he answered them, ³³  “You ³⁴  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ³⁵  and give it to them to eat?”

Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ³⁶  he spit on his eyes, placed his hands on his eyes ³⁷  and asked, “Do you see anything?”

Markus 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ³⁸  the unclean spirit, ³⁹  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

Markus 9:42

9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone ⁴⁰  tied around his neck and to be thrown into the sea.

Markus 10:39

10:39 They said to him, “We are able.” ⁴¹  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

Markus 12:26

12:26 Now as for the dead being raised, ⁴²  have you not read in the book of Moses, in the passage about the bush, ⁴³  how God said to him, ‘I am the God of Abraham, the ⁴⁴  God of Isaac, and the God of Jacob’? ⁴⁵ 

Markus 12:34

12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

Markus 14:12-13

The Passover

14:12 Now ⁴⁶  on the first day of the feast of ⁴⁷  Unleavened Bread, when the Passover lamb is sacrificed, ⁴⁸  Jesus’ ⁴⁹  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ⁵⁰  14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ⁵¹  of water will meet you. Follow him.

Markus 14:21

14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Markus 14:54

14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ⁵²  was sitting with the guards ⁵³  and warming himself by the fire.

Markus 14:61

14:61 But he was silent and did not answer. Again the high priest questioned him, ⁵⁴  “Are you the Christ, ⁵⁵  the Son of the Blessed One?”

Markus 14:72

14:72 Immediately a rooster ⁵⁶  crowed a second time. Then ⁵⁷  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ⁵⁸ 

[1:44]  ¹ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ² sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ³ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁴ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[2:4]  ⁵ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:15]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ⁹ 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]  ¹⁰ tn Grk “his.”

[2:15]  ¹¹ 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.

[2:18]  ¹² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:18]  ¹³ sn John refers to John the Baptist.

[2:18]  ¹⁴ sn See the note on Pharisees in 2:16.

[2:18]  ¹⁵ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[2:18]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

[2:18]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:26]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn See 1 Sam 21:1-6.

[4:38]  ²² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ²³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ²⁵ 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.

[6:3]  ²⁶ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

[6:3]  ²⁷ sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

[6:14]  ²⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ²⁹ sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[6:14]  ³⁰ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ³¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ³² tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[6:37]  ³³ tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

[6:37]  ³⁴ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ³⁵ sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.

[8:23]  ³⁶ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ³⁷ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[9:25]  ³⁸ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ³⁹ sn Unclean spirit refers to an evil spirit.

[9:42]  ⁴⁰ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.

[9:42]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[10:39]  ⁴¹ 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.

[12:26]  ⁴² tn Grk “Now as for the dead that they are raised.”

[12:26]  ⁴³ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ⁴⁴ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ⁴⁵ sn A quotation from Exod 3:6.

[14:12]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ⁴⁷ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ⁴⁸ 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]  ⁴⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ⁵⁰ 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.

[14:13]  ⁵¹ 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.

[14:54]  ⁵² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:54]  ⁵³ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[14:61]  ⁵⁴ tn Grk “questioned him and said to him.”

[14:61]  ⁵⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.

[14:72]  ⁵⁶ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ⁵⁸ tn Grk “he wept deeply.”