Markus 11:19

11:19 When evening came, Jesus and his disciples ¹  went out of the city.

Markus 6:47

6:47 When evening came, the boat was in the middle of the sea and he was alone on the land.

Markus 8:15

8:15 And Jesus ²  ordered them, ³  “Watch out! Beware of the yeast of the Pharisees ⁴  and the yeast of Herod!”

Markus 12:30

12:30 Love ⁵  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ⁶ 

Markus 3:7

Crowds by the Sea

3:7 Then ⁷  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ⁸  And from Judea,

Markus 4:31

4:31 It is like a mustard seed ⁹  that when sown in the ground, even though it is the smallest of all the seeds in the ground –

Markus 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ¹⁰  – except the Father.

Markus 1:28

1:28 So ¹¹  the news about him spread quickly throughout all the region around Galilee.

Markus 5:1

Healing of a Demoniac

5:1 So ¹²  they came to the other side of the lake, to the region of the Gerasenes. ¹³ 

Markus 5:10

5:10 He begged Jesus ¹⁴  repeatedly not to send them out of the region.

Markus 8:37

8:37 What can a person give in exchange for his life?

Markus 9:27

9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.

Markus 15:26

15:26 The inscription ¹⁵  of the charge against him read, “The king of the Jews.”

Markus 6:48

6:48 He ¹⁶  saw them straining at the oars, because the wind was against them. As the night was ending, ¹⁷  he came to them walking on the sea, ¹⁸  for ¹⁹  he wanted to pass by them. ²⁰ 

Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ²¹  he spit on his eyes, placed his hands on his eyes ²²  and asked, “Do you see anything?”

Markus 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ²³  and to love your neighbor as yourself ²⁴  is more important than all burnt offerings and sacrifices.”

Markus 14:25

14:25 I tell you the truth, ²⁵  I will no longer drink of the fruit ²⁶  of the vine until that day when I drink it new in the kingdom of God.”

Markus 1:29

Healings at Simon’s House

1:29 Now ²⁷  as soon as they left the synagogue, ²⁸  they entered Simon and Andrew’s house, with James and John.

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 ²⁹  them.

Markus 4:26

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground.

Markus 6:23

6:23 He swore to her, ³⁰  “Whatever you ask I will give you, up to half my kingdom.” ³¹ 

Markus 6:49

6:49 When they saw him walking on the water ³²  they thought he was a ghost. They ³³  cried out,

Markus 7:21

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,

Markus 7:29

7:29 Then ³⁴  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Markus 7:35

7:35 And immediately the man’s ³⁵  ears were opened, his tongue loosened, and he spoke plainly.

Markus 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ³⁶  Jesus ³⁷  did not want anyone to know,

Markus 13:15

13:15 The one on the roof ³⁸  must not come down or go inside to take anything out of his house. ³⁹ 

Markus 14:24

14:24 He said to them, “This is my blood, the blood ⁴⁰  of the covenant, ⁴¹  that is poured out for many.

Markus 14:64

14:64 You have heard the blasphemy! What is your verdict?” ⁴²  They all condemned him as deserving death.

Markus 15:16

Jesus is Mocked

15:16 So ⁴³  the soldiers led him into the palace (that is, the governor’s residence) ⁴⁴  and called together the whole cohort. ⁴⁵ 

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 1:9

The Baptism and Temptation of Jesus

1:9 Now ⁴⁶  in those days Jesus came from Nazareth ⁴⁷  in Galilee and was baptized by John in the Jordan River. ⁴⁸ 

Markus 1:16

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ⁴⁹ 

Markus 2:10

2:10 But so that you may know ⁵⁰  that the Son of Man ⁵¹  has authority on earth to forgive sins,” – he said to the paralytic ⁵²  –

Markus 3:8

3:8 Jerusalem, ⁵³  Idumea, beyond the Jordan River, ⁵⁴  and around Tyre ⁵⁵  and Sidon ⁵⁶  a great multitude came to him when they heard about the things he had done.

Markus 4:11

4:11 He said to them, “The secret ⁵⁷  of the kingdom of God has been given ⁵⁸  to you. But to those outside, everything is in parables,

Markus 5:29

5:29 At once the bleeding stopped, ⁵⁹  and she felt in her body that she was healed of her disease.

Markus 5:34

5:34 He said to her, “Daughter, your faith has made you well. ⁶⁰  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 6:21

6:21 But ⁶¹  a suitable day ⁶²  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee.

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ⁶³  asked him to cast the demon out of her daughter.

Markus 7:28

7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Markus 7:31

Healing a Deaf Mute

7:31 Then ⁶⁴  Jesus ⁶⁵  went out again from the region of Tyre ⁶⁶  and came through Sidon ⁶⁷  to the Sea of Galilee in the region of the Decapolis. ⁶⁸ 

Markus 7:33

7:33 After Jesus ⁶⁹  took him aside privately, away from the crowd, he put his fingers in the man’s ⁷⁰  ears, and after spitting, he touched his tongue. ⁷¹ 

Markus 9:3

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

Markus 9:7

9:7 Then ⁷²  a cloud ⁷³  overshadowed them, ⁷⁴  and a voice came from the cloud, “This is my one dear Son. ⁷⁵  Listen to him!” ⁷⁶ 

Markus 9:20

9:20 So they brought the boy ⁷⁷  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ⁷⁸  fell on the ground and rolled around, foaming at the mouth.

Markus 11:11

11:11 Then ⁷⁹  Jesus ⁸⁰  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 12:44

12:44 For they all gave out of their wealth. ⁸¹  But she, out of her poverty, put in what she had to live on, everything she had.” ⁸² 

Markus 13:35

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn –

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 2:26

2:26 how he entered the house of God when Abiathar was high priest ⁸³  and ate the sacred bread, ⁸⁴  which is against the law ⁸⁵  for any but the priests to eat, and also gave it to his companions?” ⁸⁶ 

Markus 3:5

3:5 After looking around ⁸⁷  at them in anger, grieved by the hardness of their hearts, ⁸⁸  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁸⁹ 

Markus 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ⁹⁰  the whole crowd was on the shore by the lake.

Markus 6:3

6:3 Isn’t this the carpenter, the son ⁹¹  of Mary ⁹²  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 6:22

6:22 When his daughter Herodias ⁹³  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 8:6

8:6 Then ⁹⁴  he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So ⁹⁵  they served the crowd.

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ⁹⁶  On the way he asked his disciples, ⁹⁷  “Who do people say that I am?”

Markus 10:1

Divorce

10:1 Then ⁹⁸  Jesus ⁹⁹  left that place and went to the region of Judea and ¹⁰⁰  beyond the Jordan River. ¹⁰¹  Again crowds gathered to him, and again, as was his custom, he taught them.

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 13:14

The Abomination of Desolation

13:14 “But when you see the abomination of desolation ¹⁰²  standing where it should not be (let the reader understand), then those in Judea must flee ¹⁰³  to the mountains.

Markus 13:28

The Parable of the Fig Tree

13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

Markus 14:3

Jesus’ Anointing

14:3 Now ¹⁰⁴  while Jesus ¹⁰⁵  was in Bethany at the house of Simon the leper, reclining at the table, ¹⁰⁶  a woman came with an alabaster jar ¹⁰⁷  of costly aromatic oil ¹⁰⁸  from pure nard. After breaking open the jar, she poured it on his head.

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ¹⁰⁹  of the Power ¹¹⁰  and coming with the clouds of heaven.” ¹¹¹ 

Markus 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

[11:19]  ¹ tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18).

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

[8:15]  ³ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ⁴ sn See the note on Pharisees in 2:16.

[12:30]  ⁵ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ⁶ sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

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

[3:7]  ⁸ 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.

[4:31]  ⁹ sn Mustard seeds are known for their tiny size.

[13:32]  ¹⁰ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

[1:28]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[5:1]  ¹² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[5:1]  ¹³ tc The textual tradition here is quite complicated. Most later mss (A C ˹³ Ï sy^p,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א² L Δ Θ Ë¹ 28 33 565 579 700 892 1241 1424 al sy^s bo) have “Gergesenes.” Others (א* B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.

[5:1]  sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[5:10]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[15:26]  ¹⁵ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[6:48]  ¹⁶ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ¹⁷ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ¹⁸ tn Or “on the lake.”

[6:48]  ¹⁹ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ²⁰ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[8:23]  ²¹ 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]  ²² tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[12:33]  ²³ sn A quotation from Deut 6:5.

[12:33]  ²⁴ sn A quotation from Lev 19:18.

[14:25]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:25]  ²⁶ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[1:29]  ²⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ²⁸ sn See the note on synagogue in 1:21.

[1:31]  ²⁹ tn The imperfect verb is taken ingressively here.

[6:23]  ³⁰ tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[6:23]  ³¹ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:49]  ³² tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ³³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:29]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:35]  ³⁵ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[9:30]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:15]  ³⁸ 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]  ³⁹ 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.

[14:24]  ⁴⁰ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ⁴¹ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:24]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[14:64]  ⁴² tn Grk “What do you think?”

[15:16]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[1:9]  ⁴⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ⁴⁷ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ⁴⁸ tn “River” is not in the Greek text but is supplied for clarity.

[1:16]  ⁴⁹ sn This is a parenthetical comment by the author.

[2:10]  ⁵⁰ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ⁵¹ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ⁵² sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[3:8]  ⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ⁵⁴ 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]  ⁵⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ⁵⁶ 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.

[4:11]  ⁵⁷ 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]  ⁵⁸ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[5:29]  ⁵⁹ 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]  ⁶⁰ 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.

[6:21]  ⁶¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ⁶² tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[7:26]  ⁶³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:31]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:31]  ⁶⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:31]  ⁶⁷ map For location see Map1 A1; JP3 F3; JP4 F3.

[7:31]  ⁶⁸ 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.

[7:33]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁷⁰ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ⁷¹ 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.

[9:7]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ⁷³ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ⁷⁴ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ⁷⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ⁷⁶ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:20]  ⁷⁷ tn Grk “him.”

[9:20]  ⁷⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:11]  ⁷⁹ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:44]  ⁸¹ tn Grk “out of what abounded to them.”

[12:44]  ⁸² 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.

[2:26]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ sn See 1 Sam 21:1-6.

[3:5]  ⁸⁷ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁸⁸ tn This term is a collective singular in the Greek text.

[3:5]  ⁸⁹ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[4:1]  ⁹⁰ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[6:3]  ⁹¹ 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]  ⁹² 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).

[6:22]  ⁹³ 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.

[8:6]  ⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁹⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:27]  ⁹⁶ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ⁹⁷ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[10:1]  ⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ⁹⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹⁰⁰ 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]  ¹⁰¹ 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”).

[13:14]  ¹⁰² sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).

[13:14]  ¹⁰³ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[14:3]  ¹⁰⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:3]  ¹⁰⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:3]  ¹⁰⁶ 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.

[14:3]  ¹⁰⁷ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[14:3]  ¹⁰⁸ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[14:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[14:62]  ¹⁰⁹ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ¹¹⁰ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ¹¹¹ sn An allusion to Dan 7:13.