Markus 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ¹  and to love your neighbor as yourself ²  is more important than all burnt offerings and sacrifices.”

Markus 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ³  in you I take great delight.” ⁴ 

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 12:6

12:6 He had one left, his one dear son. ⁷  Finally he sent him to them, saying, ‘They will respect my son.’

Markus 9:7

9:7 Then ⁸  a cloud ⁹  overshadowed them, ¹⁰  and a voice came from the cloud, “This is my one dear Son. ¹¹  Listen to him!” ¹² 

Markus 12:31

12:31 The second is: ‘Love your neighbor as yourself.’ ¹³  There is no other commandment greater than these.”

Markus 10:21

10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money ¹⁴  to the poor, and you will have treasure ¹⁵  in heaven. Then come, follow me.”

Markus 6:41

6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He ¹⁶  gave them to his ¹⁷  disciples to serve the people, and he divided the two fish among them all.

Markus 3:16

3:16 He appointed twelve: ¹⁸  To Simon ¹⁹  he gave the name Peter;

Markus 8:37

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

Markus 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

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.” ²⁰ 

Markus 8:30

8:30 Then ²¹  he warned them not to tell anyone about him. ²² 

Markus 10:4

10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” ²³ 

Markus 11:16

11:16 and he would not permit anyone to carry merchandise ²⁴  through the temple courts. ²⁵ 

Markus 11:26

11:26 [[EMPTY]] ²⁶ 

Markus 14:52

14:52 but he ran off naked, ²⁷  leaving his linen cloth behind.

Markus 14:57

14:57 Some stood up and gave this false testimony against him: ²⁸ 

Markus 15:3

15:3 Then ²⁹  the chief priests began to accuse him repeatedly.

Markus 15:23

15:23 They offered him wine mixed with myrrh, ³⁰  but he did not take it.

Markus 15:45

15:45 When Pilate ³¹  was informed by the centurion, ³²  he gave the body to Joseph.

Markus 4:8

4:8 But ³³  other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.”

Markus 4:20

4:20 But ³⁴  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

Markus 6:37

6:37 But he answered them, ³⁵  “You ³⁶  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ³⁷  and give it to them to eat?”

Markus 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ³⁸  they spoke to Jesus ³⁹  at once about her.

Markus 3:17

3:17 to James and his brother John, the sons of Zebedee, ⁴⁰  he gave the name Boanerges (that is, “sons of thunder”);

Markus 4:7

4:7 Other seed fell among the thorns, ⁴¹  and they grew up and choked it, ⁴²  and it did not produce grain.

Markus 5:12

5:12 And the demonic spirits ⁴³  begged him, “Send us into the pigs. Let us enter them.”

Markus 5:37

5:37 He did not let anyone follow him except Peter, James, ⁴⁴  and John, the brother of James.

Markus 5:43

5:43 He strictly ordered that no one should know about this, ⁴⁵  and told them to give her something to eat.

Markus 9:15

9:15 When the whole crowd saw him, they were amazed and ran ⁴⁶  at once and greeted him.

Markus 14:5

14:5 It ⁴⁷  could have been sold for more than three hundred silver coins ⁴⁸  and the money ⁴⁹  given to the poor!” So ⁵⁰  they spoke angrily to her.

Markus 14:23

14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it.

Markus 15:17

15:17 They put a purple cloak ⁵¹  on him and after braiding ⁵²  a crown of thorns, ⁵³  they put it on him.

Markus 16:10

16:10 She went out and told those who were with him, while they were mourning and weeping.

Markus 16:13

16:13 They went back and told the rest, but they did not believe them.

Markus 1:34

1:34 So ⁵⁴  he healed many who were sick with various diseases and drove out many demons. ⁵⁵  But ⁵⁶  he would not permit the demons to speak, ⁵⁷  because they knew him. ⁵⁸ 

Markus 4:25

4:25 For whoever has will be given more, but ⁵⁹  whoever does not have, even what he has will be taken from him.” ⁶⁰ 

Markus 5:14

5:14 Now ⁶¹  the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened.

Markus 5:20

5:20 So ⁶²  he went away and began to proclaim in the Decapolis ⁶³  what Jesus had done for him, ⁶⁴  and all were amazed.

Markus 6:7

Sending Out the Twelve Apostles

6:7 Jesus ⁶⁵  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ⁶⁶ 

Markus 6:23

6:23 He swore to her, ⁶⁷  “Whatever you ask I will give you, up to half my kingdom.” ⁶⁸ 

Markus 6:25

6:25 Immediately she hurried back to the king and made her request: ⁶⁹  “I want the head of John the Baptist on a platter immediately.”

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ⁷⁰  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 6:36

6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.”

Markus 7:10

7:10 For Moses said, ‘Honor your father and your mother,’ ⁷¹  and, ‘Whoever insults his father or mother must be put to death.’ ⁷² 

Markus 7:36

7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. ⁷³ 

Markus 8:26

8:26 Jesus ⁷⁴  sent him home, saying, “Do not even go into the village.” ⁷⁵ 

Markus 10:37

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

Markus 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ⁷⁶  for many.”

Markus 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ⁷⁷  also forgive you your sins.”

Markus 11:28

11:28 and said, “By what authority ⁷⁸  are you doing these things? Or who gave you this authority to do these things?”

Markus 12:9

12:9 What then will the owner of the vineyard do? He will come and destroy ⁷⁹  those tenants and give the vineyard to others. ⁸⁰ 

Markus 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ⁸¹  in heaven.

Markus 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ⁸²  also said, “Watch out for the experts in the law. ⁸³  They like walking ⁸⁴  around in long robes and elaborate greetings ⁸⁵  in the marketplaces,

Markus 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ⁸⁶  the sun will be darkened and the moon will not give its light;

Markus 14:11

14:11 When they heard this, they were delighted ⁸⁷  and promised to give him money. ⁸⁸  So ⁸⁹  Judas ⁹⁰  began looking for an opportunity to betray him.

Markus 14:44

14:44 (Now the betrayer ⁹¹  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ⁹² 

Markus 15:20

15:20 When they had finished mocking ⁹³  him, they stripped him of the purple cloak and put his own clothes back on him. Then ⁹⁴  they led him away to crucify him. ⁹⁵ 

Markus 2:26

2:26 how he entered the house of God when Abiathar was high priest ⁹⁶  and ate the sacred bread, ⁹⁷  which is against the law ⁹⁸  for any but the priests to eat, and also gave it to his companions?” ⁹⁹ 

Markus 4:11

4:11 He said to them, “The secret ¹⁰⁰  of the kingdom of God has been given ¹⁰¹  to you. But to those outside, everything is in parables,

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ¹⁰²  and more will be added to you.

Markus 5:19

5:19 But ¹⁰³  Jesus ¹⁰⁴  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ¹⁰⁵  that he had mercy on you.”

Markus 6:22

6:22 When his daughter Herodias ¹⁰⁶  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 ¹⁰⁷  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 ¹⁰⁸  they served the crowd.

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, ¹⁰⁹  no sign will be given to this generation.”

Markus 9:41-42

9:41 For I tell you the truth, ¹¹⁰  whoever gives you a cup of water because ¹¹¹  you bear Christ’s ¹¹²  name will never lose his reward.

9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone ¹¹³  tied around his neck and to be thrown into the sea.

Markus 10:19

10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” ¹¹⁴ 

Markus 11:24

11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours.

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ¹¹⁵  in charge, assigning ¹¹⁶  to each his work, and commanded the doorkeeper to stay alert.

Markus 14:22

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

Markus 15:36

15:36 Then someone ran, filled a sponge with sour wine, ¹¹⁷  put it on a stick, ¹¹⁸  and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!”

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 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ¹¹⁹  Many who heard him were astonished, saying, “Where did he get these ideas? ¹²⁰  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

Markus 12:1

The Parable of the Tenants

12:1 Then ¹²¹  he began to speak to them in parables: “A man planted a vineyard. ¹²²  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ¹²³  he leased it to tenant farmers ¹²⁴  and went on a journey.

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, ¹²⁵  for it is not you speaking, but the Holy Spirit.

Markus 10:29

10:29 Jesus said, “I tell you the truth, ¹²⁶  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 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ¹²⁷  is far from me.

[12:33]  ¹ sn A quotation from Deut 6:5.

[12:33]  ² sn A quotation from Lev 19:18.

[1:11]  ³ 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).

[1:11]  ⁴ tn Or “with you I am well pleased.”

[1:11]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[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.

[12:6]  ⁷ tn Grk “one beloved son.” See comment at Mark 1:11.

[12:6]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[9:7]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

[9:7]  ¹⁰ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ¹¹ 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]  ¹² 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.

[12:31]  ¹³ sn A quotation from Lev 19:18.

[10:21]  ¹⁴ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[10:21]  ¹⁵ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[6:41]  ¹⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ¹⁷ tc ‡ Most mss (Ì⁴⁵ A D W Θ Ë^1,13 Ï lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (toi" maqhtai", “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA²⁷ puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.

[6:41]  tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[3:16]  ¹⁸ tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C² D L Θ Ë¹ 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)

[3:16]  ¹⁹ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[10:40]  ²⁰ 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.

[8:30]  ²¹ tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.

[8:30]  ²² sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.

[10:4]  ²³ tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.

[10:4]  sn An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[11:16]  ²⁴ tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.

[11:16]  ²⁵ tn Grk “the temple.”

[11:26]  ²⁶ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[14:52]  ²⁷ sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”

[14:57]  ²⁸ tn Grk “Some standing up gave false testimony against him, saying.”

[15:3]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:23]  ³⁰ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

[15:45]  ³¹ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

[15:45]  ³² sn See the note on the word centurion in 15:39.

[4:8]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[4:20]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:37]  ³⁵ tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

[6:37]  ³⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

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

[1:30]  ³⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ³⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:17]  ⁴⁰ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[4:7]  ⁴¹ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[4:7]  ⁴² sn That is, crowded out the good plants.

[5:12]  ⁴³ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[5:37]  ⁴⁴ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:43]  ⁴⁵ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[9:15]  ⁴⁶ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

[14:5]  ⁴⁷ tn Here γάρ (gar) has not been translated.

[14:5]  ⁴⁸ tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).

[14:5]  ⁴⁹ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[14:5]  ⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[15:17]  ⁵¹ sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).

[15:17]  ⁵² tn Or “weaving.”

[15:17]  ⁵³ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[1:34]  ⁵⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁵⁵ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁵⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁵⁷ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁵⁸ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[4:25]  ⁵⁹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:25]  ⁶⁰ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

[5:14]  ⁶¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.

[5:20]  ⁶² tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ⁶³ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ⁶⁴ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[6:7]  ⁶⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁶⁶ sn The phrase unclean spirits refers to evil spirits.

[6:23]  ⁶⁷ 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]  ⁶⁸ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:25]  ⁶⁹ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:30]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:10]  ⁷¹ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ⁷² sn A quotation from Exod 21:17; Lev 20:9.

[7:36]  ⁷³ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

[8:26]  ⁷⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:26]  ⁷⁵ tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ Ë¹³ 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

[10:45]  ⁷⁶ 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.

[11:25]  ⁷⁷ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[11:28]  ⁷⁸ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[12:9]  ⁷⁹ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[12:9]  ⁸⁰ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[12:25]  ⁸¹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[12:38]  ⁸² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ⁸³ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ⁸⁴ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ⁸⁵ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[13:24]  ⁸⁶ tn Traditionally, “tribulation.”

[14:11]  ⁸⁷ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[14:11]  ⁸⁸ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[14:11]  ⁸⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ⁹⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:44]  ⁹¹ tn Grk “the one who betrays him.”

[14:44]  ⁹² sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[15:20]  ⁹³ tn The aorist tense is taken consummatively here.

[15:20]  ⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁹⁵ sn See the note on Crucify in 15:13.

[2:26]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ sn See 1 Sam 21:1-6.

[4:11]  ¹⁰⁰ 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]  ¹⁰¹ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:24]  ¹⁰² tn Grk “by [the measure] with which you measure it will be measured to you.”

[5:19]  ¹⁰³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ¹⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ¹⁰⁵ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[6:22]  ¹⁰⁶ 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]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ¹⁰⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:12]  ¹⁰⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ¹¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ¹¹¹ tn Grk “in [the] name that of Christ you are.”

[9:41]  ¹¹² tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[9:42]  ¹¹³ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.

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

[10:19]  ¹¹⁴ sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.

[13:34]  ¹¹⁵ tn See the note on the word “slave” in 10:44.

[13:34]  ¹¹⁶ tn Grk “giving.”

[15:36]  ¹¹⁷ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[15:36]  ¹¹⁸ tn Grk “a reed.”

[6:2]  ¹¹⁹ 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]  ¹²⁰ 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.

[12:1]  ¹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ¹²² sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[12:1]  ¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ¹²⁴ sn The leasing of land to tenant farmers was common in this period.

[13:11]  ¹²⁵ tn Grk “in that hour.”

[10:29]  ¹²⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[7:6]  ¹²⁷ tn The term “heart” is a collective singular in the Greek text.