Markus 2:15

2:15 As Jesus ¹  was having a meal ²  in Levi’s ³  home, many tax collectors ⁴  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Markus 5:15

5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid.

Markus 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ⁵  from all the towns ⁶  and arrived there ahead of them. ⁷ 

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 11:11

11:11 Then ⁸  Jesus ⁹  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 14:12

The Passover

14:12 Now ¹⁰  on the first day of the feast of ¹¹  Unleavened Bread, when the Passover lamb is sacrificed, ¹²  Jesus’ ¹³  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ¹⁴ 

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.”

[2:15]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ² tn Grk “As he reclined at table.”

[2:15]  sn As Jesus was having a meal. 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.

[2:15]  ³ tn Grk “his.”

[2:15]  ⁴ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[6:33]  ⁵ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ⁶ tn Or “cities.”

[6:33]  ⁷ tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì^84vid [A ˹³] Ï sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).

[11:11]  ⁸ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ¹¹ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ¹² sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ¹³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹⁴ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.