Markus 2:18

The Superiority of the New

2:18 Now ¹  John’s ²  disciples and the Pharisees ³  were fasting. ⁴  So ⁵  they came to Jesus ⁶  and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”

Markus 10:10

10:10 In the house once again, the disciples asked him about this.

Markus 10:13

Jesus and Little Children

10:13 Now ⁷  people were bringing little children to him for him to touch, ⁸  but the disciples scolded those who brought them. ⁹ 

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ¹⁰  On the way he asked his disciples, ¹¹  “Who do people say that I am?”

Markus 3:9

3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ¹²  would not press toward him.

Markus 4:34

4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Markus 6:1

Rejection at Nazareth

6:1 Now ¹³  Jesus left that place and came to his hometown, ¹⁴  and his disciples followed him.

Markus 6:29

6:29 When John’s ¹⁵  disciples heard this, they came and took his body and placed it in a tomb.

Markus 7:2

7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed.

Markus 7:17

7:17 Now ¹⁶  when Jesus ¹⁷  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 8:4

8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?”

Markus 8:10

8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. ¹⁸ 

Markus 9:14

The Disciples’ Failure to Heal

9:14 When they came to the disciples, they saw a large crowd around them and experts in the law ¹⁹  arguing with them.

Markus 2:23

Lord of the Sabbath

2:23 Jesus ²⁰  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ²¹  as they made their way.

Markus 3:7

Crowds by the Sea

3:7 Then ²²  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ²³  And from Judea,

Markus 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ²⁴  and it is already very late.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ²⁵  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ²⁶  Jesus ²⁷  called his disciples and said to them,

Markus 9:28

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

Markus 10:23

10:23 Then ²⁹  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 11:1

The Triumphal Entry

11:1 Now ³⁰  as they approached Jerusalem, ³¹  near Bethphage ³²  and Bethany, at the Mount of Olives, ³³  Jesus ³⁴  sent two of his disciples

Markus 11:14

11:14 He said to it, ³⁵  “May no one ever eat fruit from you again.” And his disciples heard it. ³⁶ 

Markus 13:1

The Destruction of the Temple

13:1 Now ³⁷  as Jesus ³⁸  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ³⁹ 

Markus 14:16

14:16 So ⁴⁰  the disciples left, went ⁴¹  into the city, and found things just as he had told them, ⁴²  and they prepared the Passover.

Markus 14:32

Gethsemane

14:32 Then ⁴³  they went to a place called Gethsemane, and Jesus ⁴⁴  said to his disciples, “Sit here while I pray.”

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 2:15-16

2:15 As Jesus ⁴⁵  was having a meal ⁴⁶  in Levi’s ⁴⁷  home, many tax collectors ⁴⁸  and sinners were eating with Jesus and his disciples, for there were many who followed him. 2:16 When the experts in the law ⁴⁹  and the Pharisees ⁵⁰  saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” ⁵¹ 

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 ⁵²  gave them to his ⁵³  disciples to serve the people, and he divided the two fish among them all.

Markus 7:5

7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ⁵⁴  with unwashed hands?”

Markus 8:6

8:6 Then ⁵⁵  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 ⁵⁶  they served the crowd.

Markus 8:33-34

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.” ⁵⁷ 

Following Jesus

8:34 Then ⁵⁸  Jesus ⁵⁹  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ⁶⁰  he must deny ⁶¹  himself, take up his cross, ⁶²  and follow me.

Markus 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ⁶³  they were not able to do so.” ⁶⁴ 

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ⁶⁵  They ⁶⁶  will kill him, ⁶⁷  and after three days he will rise.” ⁶⁸ 

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ⁶⁹  “Children, how hard it is ⁷⁰  to enter the kingdom of God!

Markus 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ⁷¹  As Jesus ⁷²  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Markus 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ⁷³  this poor widow has put more into the offering box ⁷⁴  than all the others. ⁷⁵ 

Markus 14:12-14

The Passover

14:12 Now ⁷⁶  on the first day of the feast of ⁷⁷  Unleavened Bread, when the Passover lamb is sacrificed, ⁷⁸  Jesus’ ⁷⁹  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ⁸⁰  14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ⁸¹  of water will meet you. Follow him. 14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’

[2:18]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:18]  ² sn John refers to John the Baptist.

[2:18]  ³ sn See the note on Pharisees in 2:16.

[2:18]  ⁴ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[2:18]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

[2:18]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:13]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ⁸ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

[10:13]  ⁹ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

[10:13]  tn Grk “the disciples scolded them.”

[8:27]  ¹⁰ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ¹¹ 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.

[3:9]  ¹² tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[6:1]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ¹⁴ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[6:29]  ¹⁵ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:17]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:10]  ¹⁸ sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.

[9:14]  ¹⁹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:23]  ²⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ²¹ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[3:7]  ²² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ²³ 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.

[6:35]  ²⁴ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:45]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:1]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[10:23]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:1]  ³⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ³² sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[11:1]  ³³ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[11:1]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:14]  ³⁵ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ³⁶ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[13:1]  ³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ³⁹ 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.

[14:16]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ⁴¹ tn Grk “and came.”

[14:16]  ⁴² sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[14:32]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ⁴⁶ 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]  ⁴⁷ tn Grk “his.”

[2:15]  ⁴⁸ 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.

[2:16]  ⁴⁹ tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:16]  ⁵⁰ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[2:16]  ⁵¹ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[6:41]  ⁵² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ⁵³ 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).

[7:5]  ⁵⁴ tn Grk “eat bread.”

[8:6]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁵⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:33]  ⁵⁷ tn Grk “people’s.”

[8:34]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ⁶⁰ tn Grk “to follow after me.”

[8:34]  ⁶¹ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ⁶² sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:18]  ⁶³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ⁶⁴ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:31]  ⁶⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ⁶⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁶⁷ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁶⁸ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:24]  ⁶⁹ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ⁷⁰ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

[10:46]  ⁷¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:43]  ⁷³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ⁷⁴ tn See the note on the term “offering box” in v. 41.

[12:43]  ⁷⁵ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[14:12]  ⁷⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ⁷⁷ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ⁷⁸ 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]  ⁷⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ⁸⁰ 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.

[14:13]  ⁸¹ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.