Markus 1:6-7

1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. ¹  1:7 He proclaimed, ²  “One more powerful than I am is coming after me; I am not worthy ³  to bend down and untie the strap ⁴  of his sandals.

Markus 1:10

1:10 And just as Jesus ⁵  was coming up out of the water, he saw the heavens ⁶  splitting apart and the Spirit descending on him like a dove. ⁷ 

Markus 1:13

1:13 He was in the wilderness forty days, ⁸  enduring temptations from Satan. He ⁹  was with wild animals, and angels were ministering to his needs. ¹⁰ 

Markus 1:32

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

Markus 3:4

3:4 Then ¹¹  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Markus 3:7-8

Crowds by the Sea

3:7 Then ¹²  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ¹³  And from Judea, 3:8 Jerusalem, ¹⁴  Idumea, beyond the Jordan River, ¹⁵  and around Tyre ¹⁶  and Sidon ¹⁷  a great multitude came to him when they heard about the things he had done.

Markus 3:17

3:17 to James and his brother John, the sons of Zebedee, ¹⁸  he gave the name Boanerges (that is, “sons of thunder”);

Markus 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ¹⁹  are my mother and my brothers!

Markus 4:4

4:4 And as he sowed, some seed ²⁰  fell along the path, and the birds came and devoured it.

Markus 4:7

4:7 Other seed fell among the thorns, ²¹  and they grew up and choked it, ²²  and it did not produce grain.

Markus 4:11-12

4:11 He said to them, “The secret ²³  of the kingdom of God has been given ²⁴  to you. But to those outside, everything is in parables,

4:12 so that although they look they may look but not see,

and although they hear they may hear but not understand,

so they may not repent and be forgiven.” ²⁵ 

Markus 4:16

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ²⁶  isn’t brought to be put under a basket ²⁷  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ²⁸  and more will be added to you.

Markus 4:27

4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.

Markus 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ²⁹  Even the wind and sea obey him!” ³⁰ 

Markus 5:14

5:14 Now ³¹  the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened.

Markus 5:20-21

5:20 So ³²  he went away and began to proclaim in the Decapolis ³³  what Jesus had done for him, ³⁴  and all were amazed.

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 5:29

5:29 At once the bleeding stopped, ³⁵  and she felt in her body that she was healed of her disease.

Markus 5:34-35

5:34 He said to her, “Daughter, your faith has made you well. ³⁶  Go in peace, and be healed of your disease.”

5:35 While he was still speaking, people came from the synagogue ruler’s ³⁷  house saying, “Your daughter has died. Why trouble the teacher any longer?”

Markus 5:37

5:37 He did not let anyone follow him except Peter, James, ³⁸  and John, the brother of James.

Markus 5:41

5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.”

Markus 6:8

6:8 He instructed them to take nothing for the journey except a staff ³⁹  – no bread, no bag, ⁴⁰  no money in their belts –

Markus 6:24

6:24 So ⁴¹  she went out and said to her mother, “What should I ask for?” Her mother ⁴²  said, “The head of John the baptizer.” ⁴³ 

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ⁴⁴  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 6:38

6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.”

Markus 7:19

7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ⁴⁵  (This means all foods are clean.) ⁴⁶ 

Markus 7:27-28

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ⁴⁷  7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Markus 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ⁴⁸  Jesus ⁴⁹  called his disciples and said to them,

Markus 8:12

8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ⁵⁰  no sign will be given to this generation.”

Markus 8:17

8:17 When he learned of this, ⁵¹  Jesus said to them, “Why are you arguing ⁵²  about having no bread? Do you still not see or understand? Have your hearts been hardened?

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 8:28

8:28 They said, ⁵³  “John the Baptist, others say Elijah, ⁵⁴  and still others, one of the prophets.”

Markus 9:3

9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them.

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 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 9:41

9:41 For I tell you the truth, ⁵⁵  whoever gives you a cup of water because ⁵⁶  you bear Christ’s ⁵⁷  name will never lose his reward.

Markus 9:50

9:50 Salt ⁵⁸  is good, but if it loses its saltiness, ⁵⁹  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

Markus 10:15

10:15 I tell you the truth, ⁶⁰  whoever does not receive ⁶¹  the kingdom of God like a child ⁶²  will never ⁶³  enter it.”

Markus 10:23

10:23 Then ⁶⁴  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ⁶⁵  but not for God; all things are possible for God.”

Markus 10:37

10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.”

Markus 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ⁶⁶  for many.”

Markus 11:1

The Triumphal Entry

11:1 Now ⁶⁷  as they approached Jerusalem, ⁶⁸  near Bethphage ⁶⁹  and Bethany, at the Mount of Olives, ⁷⁰  Jesus ⁷¹  sent two of his disciples

Markus 11:28-29

11:28 and said, “By what authority ⁷²  are you doing these things? Or who gave you this authority to do these things?” 11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things:

Markus 12:7

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’

Markus 12:17

12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁷³  And they were utterly amazed at him.

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ⁷⁴  for this reason, because you don’t know the scriptures or the power of God?

Markus 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ⁷⁵  also said, “Watch out for the experts in the law. ⁷⁶  They like walking ⁷⁷  around in long robes and elaborate greetings ⁷⁸  in the marketplaces,

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ⁷⁹  All will be torn down!” ⁸⁰ 

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ⁸¹  to councils ⁸²  and beaten in the synagogues. ⁸³  You will stand before governors and kings ⁸⁴  because of me, as a witness to them.

Markus 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ⁸⁵  the sun will be darkened and the moon will not give its light;

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. ⁸⁶ 

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ⁸⁷  were trying to find a way ⁸⁸  to arrest Jesus ⁸⁹  by stealth and kill him.

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! ⁹⁰ 

Markus 14:16

14:16 So ⁹¹  the disciples left, went ⁹²  into the city, and found things just as he had told them, ⁹³  and they prepared the Passover.

Markus 14:18

14:18 While they were at the table ⁹⁴  eating, Jesus said, “I tell you the truth, ⁹⁵  one of you eating with me will betray me.” ⁹⁶ 

Markus 14:27

The Prediction of Peter’s Denial

14:27 Then ⁹⁷  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ⁹⁸ 

Markus 14:30

14:30 Jesus said to him, “I tell you the truth, ⁹⁹  today – this very night – before a rooster crows twice, you will deny me three times.”

Markus 14:32

Gethsemane

14:32 Then ¹⁰⁰  they went to a place called Gethsemane, and Jesus ¹⁰¹  said to his disciples, “Sit here while I pray.”

Markus 14:35

14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.

Markus 14:37

14:37 Then ¹⁰²  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 14:47

14:47 One of the bystanders drew his sword and struck the high priest’s slave, ¹⁰³  cutting off his ear.

Markus 14:55

14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything.

Markus 14:58

14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’”

Markus 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Markus 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ¹⁰⁴  one of them, because you are also a Galilean.”

Markus 15:12

15:12 So Pilate spoke to them again, ¹⁰⁵  “Then what do you want me to do ¹⁰⁶  with the one you call king of the Jews?”

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ¹⁰⁷  after he had Jesus flogged, ¹⁰⁸  he handed him over ¹⁰⁹  to be crucified.

Markus 15:21

The Crucifixion

15:21 The soldiers ¹¹⁰  forced ¹¹¹  a passerby to carry his cross, ¹¹²  Simon of Cyrene, who was coming in from the country ¹¹³  (he was the father of Alexander and Rufus).

Markus 15:39

15:39 Now when the centurion, ¹¹⁴  who stood in front of him, saw how he died, ¹¹⁵  he said, “Truly this man was God’s Son!”

Markus 16:1

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ¹¹⁶  so that they might go and anoint him.

Markus 16:8

16:8 Then ¹¹⁷  they went out and ran from the tomb, for terror and bewilderment had seized them. ¹¹⁸  And they said nothing to anyone, because they were afraid.

Markus 16:18-19

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ¹¹⁹  they will place their hands on the sick and they will be well.” 16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

[1:6]  ¹ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[1:7]  ² tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ³ tn Grk “of whom I am not worthy.”

[1:7]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:7]  ⁴ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[1:10]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[1:13]  ⁸ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

[1:13]  ⁹ tn Grk “And he.”

[1:13]  ¹⁰ tn Grk “were serving him,” “were ministering to him.”

[3:4]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ¹² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ¹³ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[3:8]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ¹⁵ 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”).

[3:8]  ¹⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ¹⁷ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[3:8]  map For location see Map1 A1; JP3 F3; JP4 F3.

[3:17]  ¹⁸ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[3:34]  ¹⁹ tn Grk “Behold my mother and my brothers.”

[4:4]  ²⁰ tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[4:7]  ²¹ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[4:7]  ²² sn That is, crowded out the good plants.

[4:11]  ²³ tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ²⁴ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:12]  ²⁵ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[4:21]  ²⁶ 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]  ²⁷ 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).

[4:24]  ²⁸ tn Grk “by [the measure] with which you measure it will be measured to you.”

[4:41]  ²⁹ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[4:41]  ³⁰ sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

[5:14]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.

[5:20]  ³² tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ³³ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ³⁴ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[5:29]  ³⁵ tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[5:34]  ³⁶ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[5:35]  ³⁷ sn See the note on synagogue rulers in 5:22.

[5:37]  ³⁸ tn Grk “and James,” 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.

[6:8]  ³⁹ sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

[6:8]  ⁴⁰ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[6:24]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ⁴² tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ⁴³ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[6:30]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:19]  ⁴⁵ tn Or “into the latrine.”

[7:19]  ⁴⁶ sn This is a parenthetical note by the author.

[7:27]  ⁴⁷ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:27]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[8:1]  ⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:12]  ⁵⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:17]  ⁵¹ tn Or “becoming aware of it.”

[8:17]  ⁵² tn Or “discussing.”

[8:28]  ⁵³ tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[8:28]  ⁵⁴ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:41]  ⁵⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ⁵⁶ tn Grk “in [the] name that of Christ you are.”

[9:41]  ⁵⁷ tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:41]  sn See the note on Christ in 8:29.

[9:50]  ⁵⁸ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[9:50]  ⁵⁹ sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[10:15]  ⁶⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ⁶¹ sn On receive see John 1:12.

[10:15]  ⁶² 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]  ⁶³ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[10:23]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:27]  ⁶⁵ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[10:45]  ⁶⁶ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[11:1]  ⁶⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ⁶⁹ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[11:1]  ⁷⁰ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[11:1]  ⁷¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:28]  ⁷² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[12:17]  ⁷³ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[12:24]  ⁷⁴ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[12:38]  ⁷⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ⁷⁶ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ⁷⁷ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ⁷⁸ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[13:2]  ⁷⁹ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ⁸⁰ tn Grk “not one stone will be left here on another which will not be thrown down.”

[13:9]  ⁸¹ tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ⁸² sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ⁸³ sn See the note on synagogue in 1:21.

[13:9]  ⁸⁴ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[13:24]  ⁸⁵ tn Traditionally, “tribulation.”

[13:27]  ⁸⁶ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[14:1]  ⁸⁷ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ⁸⁸ tn Grk “were seeking how.”

[14:1]  ⁸⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ⁹⁰ 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.

[14:16]  ⁹¹ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ⁹² tn Grk “and came.”

[14:16]  ⁹³ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[14:18]  ⁹⁴ tn Grk “while they were reclined at the table.”

[14:18]  sn 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.

[14:18]  ⁹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ⁹⁶ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:27]  ⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ⁹⁸ sn A quotation from Zech 13:7.

[14:30]  ⁹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:32]  ¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ¹⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:37]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:47]  ¹⁰³ tn See the note on the word “slave” in 10:44.

[14:70]  ¹⁰⁴ tn Grk “Truly you are.”

[15:12]  ¹⁰⁵ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ¹⁰⁶ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

[15:15]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ¹⁰⁸ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

[15:15]  ¹⁰⁹ tn Or “delivered him up.”

[15:21]  ¹¹⁰ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ¹¹¹ tn Or “conscripted”; or “pressed into service.”

[15:21]  ¹¹² 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]  ¹¹³ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[15:39]  ¹¹⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ¹¹⁵ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[16:1]  ¹¹⁶ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[16:1]  sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.

[16:8]  ¹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:8]  ¹¹⁸ tn Grk “they began to have trembling and bewilderment.”

[16:18]  ¹¹⁹ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.