Markus 1:7

1:7 He proclaimed, ¹  “One more powerful than I am is coming after me; I am not worthy ²  to bend down and untie the strap ³  of his sandals.

Markus 1:14

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ⁴  Jesus went into Galilee and proclaimed the gospel ⁵  of God. ⁶ 

Markus 1:24

1:24 “Leave us alone, ⁷  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ⁸  of God!”

Markus 1:32

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

Markus 2:8

2:8 Now ⁹  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ¹⁰  he said to them, “Why are you thinking such things in your hearts? ¹¹ 

Markus 3:4

3:4 Then ¹²  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 3:28

3:28 I tell you the truth, ¹³  people will be forgiven for all sins, even all the blasphemies they utter. ¹⁴ 

Markus 4:11

4:11 He said to them, “The secret ¹⁵  of the kingdom of God has been given ¹⁶  to you. But to those outside, everything is in parables,

Markus 4:16-17

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But ¹⁷  they have no root in themselves and do not endure. ¹⁸  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ¹⁹  isn’t brought to be put under a basket ²⁰  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 5:34

5:34 He said to her, “Daughter, your faith has made you well. ²¹  Go in peace, and be healed of your disease.”

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 ²²  – no bread, no bag, ²³  no money in their belts –

Markus 6:24-25

6:24 So ²⁴  she went out and said to her mother, “What should I ask for?” Her mother ²⁵  said, “The head of John the baptizer.” ²⁶  6:25 Immediately she hurried back to the king and made her request: ²⁷  “I want the head of John the Baptist on a platter immediately.”

Markus 6:55

6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. ²⁸ 

Markus 7:3

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ²⁹  holding fast to the tradition of the elders.

Markus 7:19

7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ³⁰  (This means all foods are clean.) ³¹ 

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ³²  asked him to cast the demon out of her daughter.

Markus 7:31

Healing a Deaf Mute

7:31 Then ³³  Jesus ³⁴  went out again from the region of Tyre ³⁵  and came through Sidon ³⁶  to the Sea of Galilee in the region of the Decapolis. ³⁷ 

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ³⁸  Jesus ³⁹  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, ⁴⁰  no sign will be given to this generation.”

Markus 8:17

8:17 When he learned of this, ⁴¹  Jesus said to them, “Why are you arguing ⁴²  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Markus 8:28-29

8:28 They said, ⁴³  “John the Baptist, others say Elijah, ⁴⁴  and still others, one of the prophets.” 8:29 He asked them, “But who do you say that I am?” Peter answered him, ⁴⁵  “You are the Christ.” ⁴⁶ 

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 9:21

9:21 Jesus ⁴⁷  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 9:28

9:28 Then, ⁴⁸  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Markus 9:38

On Jesus’ Side

9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.”

Markus 9:50

9:50 Salt ⁴⁹  is good, but if it loses its saltiness, ⁵⁰  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

Markus 10:23

10:23 Then ⁵¹  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of 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 10:51

10:51 Then ⁵²  Jesus said to him, ⁵³  “What do you want me to do for you?” The blind man replied, “Rabbi, ⁵⁴  let me see again.” ⁵⁵ 

Markus 11:28

11:28 and said, “By what authority ⁵⁶  are you doing these things? Or who gave you this authority to do these things?”

Markus 12:2

12:2 At harvest time he sent a slave ⁵⁷  to the tenants to collect from them ⁵⁸  his portion of the crop. ⁵⁹ 

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 12:28

The Greatest Commandment

12:28 Now ⁶⁰  one of the experts in the law ⁶¹  came and heard them debating. When he saw that Jesus ⁶²  answered them well, he asked him, “Which commandment is the most important of all?”

Markus 12:32

12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. ⁶³ 

Markus 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ⁶⁴  say that the Christ ⁶⁵  is David’s son? ⁶⁶ 

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ⁶⁷  All will be torn down!” ⁶⁸ 

Markus 13:8

13:8 For nation will rise up in arms ⁶⁹  against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. ⁷⁰  These are but the beginning of birth pains.

Markus 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ⁷¹  short.

Markus 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ⁷²  the sun will be darkened and the moon will not give its light;

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! ⁷³ 

Markus 14:9

14:9 I tell you the truth, ⁷⁴  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Markus 14:30-31

14:30 Jesus said to him, “I tell you the truth, ⁷⁵  today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter ⁷⁶  insisted emphatically, ⁷⁷  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Markus 14:36

14:36 He said, “Abba, ⁷⁸  Father, all things are possible for you. Take this cup ⁷⁹  away from me. Yet not what I will, but what you will.”

Markus 14:44

14:44 (Now the betrayer ⁸⁰  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ⁸¹ 

Markus 14:47

14:47 One of the bystanders drew his sword and struck the high priest’s slave, ⁸²  cutting off his ear.

Markus 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ⁸³  you did not arrest me. But this has happened so that ⁸⁴  the scriptures would be fulfilled.”

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 14:60

14:60 Then ⁸⁵  the high priest stood up before them ⁸⁶  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Markus 14:68

14:68 But he denied it: ⁸⁷  “I don’t even understand what you’re talking about!” ⁸⁸  Then ⁸⁹  he went out to the gateway, and a rooster crowed. ⁹⁰ 

Markus 15:2

15:2 So ⁹¹  Pilate asked him, “Are you the king ⁹²  of the Jews?” He replied, ⁹³  “You say so.” ⁹⁴ 

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ⁹⁵  after he had Jesus flogged, ⁹⁶  he handed him over ⁹⁷  to be crucified.

Markus 15:31

15:31 In the same way even the chief priests – together with the experts in the law ⁹⁸  – were mocking him among themselves: ⁹⁹  “He saved others, but he cannot save himself!

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 16:19

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.

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

[1:7]  ² 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]  ³ 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.

[1:14]  ⁴ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ⁵ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ⁶ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[1:24]  ⁷ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ⁸ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[2:8]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ¹⁰ tn Grk “they were thus reasoning within themselves.”

[2:8]  ¹¹ tn Grk “Why are you reasoning these things in your hearts?”

[3:4]  ¹² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:28]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ¹⁴ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[4:11]  ¹⁵ 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]  ¹⁶ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:17]  ¹⁷ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ¹⁸ tn Grk “are temporary.”

[4:21]  ¹⁹ 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]  ²⁰ 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).

[5:34]  ²¹ 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.

[6:8]  ²² 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]  ²³ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

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

[6:24]  ²⁵ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ²⁶ 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]).

[6:25]  ²⁷ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:55]  ²⁸ tn Grk “wherever they heard he was.”

[7:3]  ²⁹ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[7:19]  ³⁰ tn Or “into the latrine.”

[7:19]  ³¹ sn This is a parenthetical note by the author.

[7:26]  ³² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:31]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:31]  ³⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:31]  ³⁶ map For location see Map1 A1; JP3 F3; JP4 F3.

[7:31]  ³⁷ 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.

[8:1]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:12]  ⁴⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:17]  ⁴¹ tn Or “becoming aware of it.”

[8:17]  ⁴² tn Or “discussing.”

[8:28]  ⁴³ tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[8:28]  ⁴⁴ 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.

[8:29]  ⁴⁵ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ⁴⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:29]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[9:21]  ⁴⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[9:28]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:50]  ⁴⁹ 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]  ⁵⁰ 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.

[10:23]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ⁵³ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ⁵⁴ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ⁵⁵ tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[11:28]  ⁵⁶ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[12:2]  ⁵⁷ tn See the note on the word “slave” in 10:44.

[12:2]  sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.

[12:2]  ⁵⁸ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ⁵⁹ tn Grk “from the fruits of the vineyard.”

[12:28]  ⁶⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:28]  ⁶¹ tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:28]  ⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:32]  ⁶³ sn A quotation from Deut 4:35.

[12:35]  ⁶⁴ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ⁶⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  sn See the note on Christ in 8:29.

[12:35]  ⁶⁶ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[13:2]  ⁶⁷ 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]  ⁶⁸ tn Grk “not one stone will be left here on another which will not be thrown down.”

[13:8]  ⁶⁹ tn For the translation “rise up in arms” see L&N 55.2.

[13:8]  ⁷⁰ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[13:20]  ⁷¹ tn Grk “the days.”

[13:24]  ⁷² tn Traditionally, “tribulation.”

[14:7]  ⁷³ 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.

[14:9]  ⁷⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:30]  ⁷⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:31]  ⁷⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ⁷⁷ tn Grk “said emphatically.”

[14:36]  ⁷⁸ tn The word means “Father” in Aramaic.

[14:36]  ⁷⁹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[14:44]  ⁸⁰ tn Grk “the one who betrays him.”

[14:44]  ⁸¹ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[14:47]  ⁸² tn See the note on the word “slave” in 10:44.

[14:49]  ⁸³ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ⁸⁴ tn Grk “But so that”; the verb “has happened” is implied.

[14:60]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ⁸⁶ tn Grk “in the middle.”

[14:68]  ⁸⁷ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ⁸⁸ 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]  ⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ⁹⁰ 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.

[15:2]  ⁹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁹² sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ⁹³ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ⁹⁴ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[15:15]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ⁹⁶ 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]  ⁹⁷ tn Or “delivered him up.”

[15:31]  ⁹⁸ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[15:31]  ⁹⁹ tn Grk “Mocking him, the chief priests…said among themselves.”