Markus 12:27

12:27 He is not the God of the dead but of the living. ¹  You are badly mistaken!”

Markus 6:3

6:3 Isn’t this the carpenter, the son ²  of Mary ³  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 2:27

2:27 Then ⁴  he said to them, “The Sabbath was made for people, ⁵  not people for the Sabbath.

Markus 10:8

10:8 and the two will become one flesh. ⁶  So they are no longer two, but one flesh.

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ⁷  for this reason, because you don’t know the scriptures or the power of God?

Markus 2:17

2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. ⁸  I have not come to call the righteous, but sinners.”

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ⁹  isn’t brought to be put under a basket ¹⁰  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 10:40

10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” ¹¹ 

Markus 5:39

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

Markus 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 ¹²  for many.”

Markus 11:17

11:17 Then he began to teach ¹³  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ¹⁴  But you have turned it into a den ¹⁵  of robbers!” ¹⁶ 

Markus 14:36

14:36 He said, “Abba, ¹⁷  Father, all things are possible for you. Take this cup ¹⁸  away from me. Yet not what I will, but what you will.”

Markus 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ¹⁹  but not for God; all things are possible for God.”

Markus 9:37

9:37 “Whoever welcomes ²⁰  one of these little children ²¹  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

Markus 1:22

1:22 The people there ²²  were amazed by his teaching, because he taught them like one who had authority, ²³  not like the experts in the law. ²⁴ 

Markus 13:11

13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, ²⁵  for it is not you speaking, but the Holy Spirit.

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 8:33

8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ²⁶ 

Markus 14:19

14:19 They were distressed, and one by one said to him, “Surely not I?”

Markus 7:19

7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ²⁷  (This means all foods are clean.) ²⁸ 

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 6:4

6:4 Then ²⁹  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Markus 7:15

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

Markus 2:26

2:26 how he entered the house of God when Abiathar was high priest ³⁰  and ate the sacred bread, ³¹  which is against the law ³²  for any but the priests to eat, and also gave it to his companions?” ³³ 

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ³⁴  He has been raised! ³⁵  He is not here. Look, there is the place where they laid him.

Markus 9:40

9:40 For whoever is not against us is for us.

Markus 14:59

14:59 Yet even on this point their testimony did not agree.

Markus 4:5-6

4:5 Other seed fell on rocky ground ³⁶  where it did not have much soil. It sprang up at once because the soil was not deep. ³⁷  4:6 When the sun came up it was scorched, and because it did not have sufficient root, ³⁸  it withered.

Markus 14:29

14:29 Peter said to him, “Even if they all fall away, I will not!”

Markus 14:56

14:56 Many gave false testimony against him, but their testimony did not agree.

Markus 12:18

Marriage and the Resurrection

12:18 Sadducees ³⁹  (who say there is no resurrection) ⁴⁰  also came to him and asked him, ⁴¹ 

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 15:4

15:4 So Pilate asked him again, ⁴²  “Have you nothing to say? See how many charges they are bringing against you!”

Markus 10:43

10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant,

Markus 2:25

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

Markus 4:22

4:22 For nothing is hidden except to be revealed, ⁴³  and nothing concealed except to be brought to light.

Markus 7:18

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

Markus 7:27

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.” ⁴⁴ 

Markus 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Markus 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ⁴⁵ 

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. ⁴⁶ 

Markus 11:13

11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit ⁴⁷  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Markus 6:16

6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!”

Markus 15:11

15:11 But the chief priests stirred up the crowd to have him release ⁴⁸  Barabbas instead.

Markus 10:29

10:29 Jesus said, “I tell you the truth, ⁴⁹  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel

Markus 12:26

12:26 Now as for the dead being raised, ⁵⁰  have you not read in the book of Moses, in the passage about the bush, ⁵¹  how God said to him, ‘I am the God of Abraham, the ⁵²  God of Isaac, and the God of Jacob’? ⁵³ 

Markus 12:31

12:31 The second is: ‘Love your neighbor as yourself.’ ⁵⁴  There is no other commandment greater than these.”

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 10:6

10:6 But from the beginning of creation he ⁵⁵  made them male and female. ⁵⁶ 

Markus 11:30

11:30 John’s baptism – was it from heaven or from people? ⁵⁷  Answer me.”

Markus 1:17

1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ⁵⁸ 

Markus 5:38

5:38 They came to the house of the synagogue ruler where ⁵⁹  he saw noisy confusion and people weeping and wailing loudly. ⁶⁰ 

Markus 5:42

5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. ⁶¹ 

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ⁶²  asked him to cast the demon out of her daughter.

Markus 9:11

9:11 Then ⁶³  they asked him, ⁶⁴  “Why do the experts in the law ⁶⁵  say that Elijah must come first?”

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 15:14

15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!”

Markus 10:33

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ⁶⁶  They will condemn him to death and will turn him over to the Gentiles.

Markus 3:7

Crowds by the Sea

3:7 Then ⁶⁷  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ⁶⁸  And from Judea,

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 8:17

8:17 When he learned of this, ⁶⁹  Jesus said to them, “Why are you arguing ⁷⁰  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Markus 9:19

9:19 He answered them, ⁷¹  “You ⁷²  unbelieving ⁷³  generation! How much longer ⁷⁴  must I be with you? How much longer must I endure ⁷⁵  you? ⁷⁶  Bring him to me.”

Markus 10:42

10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Markus 11:32

11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).

Markus 13:1-2

The Destruction of the Temple

13:1 Now ⁷⁷  as Jesus ⁷⁸  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ⁷⁹  13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ⁸⁰  All will be torn down!” ⁸¹ 

Markus 13:7

13:7 When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come. ⁸² 

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! ⁸³ 

Markus 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ⁸⁴  you did not arrest me. But this has happened so that ⁸⁵  the scriptures would be fulfilled.”

Markus 15:29

15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days,

Markus 2:22

2:22 And no one pours new wine into old wineskins; ⁸⁶  otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” ⁸⁷ 

Markus 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ⁸⁸  Many who heard him were astonished, saying, “Where did he get these ideas? ⁸⁹  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

[12:27]  ¹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[6:3]  ² 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]  ³ 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).

[2:27]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ⁵ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[10:8]  ⁶ sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.

[12:24]  ⁷ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[2:17]  ⁸ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[4:21]  ⁹ 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]  ¹⁰ 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).

[10:40]  ¹¹ sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.

[10:45]  ¹² 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.

[11:17]  ¹³ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ¹⁴ sn A quotation from Isa 56:7.

[11:17]  ¹⁵ tn Or “a hideout” (see L&N 1.57).

[11:17]  ¹⁶ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[14:36]  ¹⁷ tn The word means “Father” in Aramaic.

[14:36]  ¹⁸ 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.

[10:27]  ¹⁹ 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.

[9:37]  ²⁰ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ²¹ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[1:22]  ²² tn Grk “They.”

[1:22]  ²³ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ²⁴ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[13:11]  ²⁵ tn Grk “in that hour.”

[8:33]  ²⁶ tn Grk “people’s.”

[7:19]  ²⁷ tn Or “into the latrine.”

[7:19]  ²⁸ sn This is a parenthetical note by the author.

[6:4]  ²⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:26]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ sn See 1 Sam 21:1-6.

[16:6]  ³⁴ sn See the note on Crucify in 15:13.

[16:6]  ³⁵ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[4:5]  ³⁶ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[4:5]  ³⁷ tn Grk “it did not have enough depth of earth.”

[4:6]  ³⁸ tn Grk “it did not have root.”

[12:18]  ³⁹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

[12:18]  ⁴⁰ sn This remark is best regarded as a parenthetical note by the author.

[12:18]  ⁴¹ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:4]  ⁴² tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[4:22]  ⁴³ tn Or “disclosed.”

[7:27]  ⁴⁴ 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.

[12:10]  ⁴⁵ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[12:10]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[12:32]  ⁴⁶ sn A quotation from Deut 4:35.

[11:13]  ⁴⁷ tn Grk “anything.”

[15:11]  ⁴⁸ tn Grk “to have him release for them.”

[10:29]  ⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:26]  ⁵⁰ tn Grk “Now as for the dead that they are raised.”

[12:26]  ⁵¹ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ⁵² tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ⁵³ sn A quotation from Exod 3:6.

[12:31]  ⁵⁴ sn A quotation from Lev 19:18.

[10:6]  ⁵⁵ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ⁵⁶ sn A quotation from Gen 1:27; 5:2.

[11:30]  ⁵⁷ tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[11:30]  sn The question is whether John’s ministry was of divine or human origin.

[1:17]  ⁵⁸ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[1:17]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 16; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[5:38]  ⁵⁹ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ⁶⁰ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[5:42]  ⁶¹ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[7:26]  ⁶² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:11]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ⁶⁴ tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[9:11]  ⁶⁵ tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:33]  ⁶⁶ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:7]  ⁶⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ⁶⁸ 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.

[8:17]  ⁶⁹ tn Or “becoming aware of it.”

[8:17]  ⁷⁰ tn Or “discussing.”

[9:19]  ⁷¹ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ⁷² tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ⁷³ tn Or “faithless.”

[9:19]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:19]  ⁷⁴ tn Grk “how long.”

[9:19]  ⁷⁵ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ⁷⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[13:1]  ⁷⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ⁷⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[13:2]  ⁸⁰ 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]  ⁸¹ tn Grk “not one stone will be left here on another which will not be thrown down.”

[13:7]  ⁸² tn Grk “it is not yet the end.”

[14:7]  ⁸³ 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.

[14:49]  ⁸⁴ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ⁸⁵ tn Grk “But so that”; the verb “has happened” is implied.

[2:22]  ⁸⁶ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[2:22]  ⁸⁷ sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[6:2]  ⁸⁸ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[6:2]  ⁸⁹ tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.