Markus 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ¹  above Jesus. ²  Then, ³  after tearing it out, they lowered the stretcher the paralytic was lying on.

Markus 2:15

2:15 As Jesus ⁴  was having a meal ⁵  in Levi’s ⁶  home, many tax collectors ⁷  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Markus 3:5

3:5 After looking around ⁸  at them in anger, grieved by the hardness of their hearts, ⁹  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ¹⁰ 

Markus 3:8

3:8 Jerusalem, ¹¹  Idumea, beyond the Jordan River, ¹²  and around Tyre ¹³  and Sidon ¹⁴  a great multitude came to him when they heard about the things he had done.

Markus 6:33-34

6:33 But many saw them leaving and recognized them, and they hurried on foot ¹⁵  from all the towns ¹⁶  and arrived there ahead of them. ¹⁷  6:34 As Jesus ¹⁸  came ashore ¹⁹  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ²⁰  he taught them many things.

Markus 6:37

6:37 But he answered them, ²¹  “You ²²  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ²³  and give it to them to eat?”

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 ²⁴  gave them to his ²⁵  disciples to serve the people, and he divided the two fish among them all.

Markus 6:48

6:48 He ²⁶  saw them straining at the oars, because the wind was against them. As the night was ending, ²⁷  he came to them walking on the sea, ²⁸  for ²⁹  he wanted to pass by them. ³⁰ 

Markus 8:6

8:6 Then ³¹  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 ³²  they served the crowd.

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 10:17

The Rich Man

10:17 Now ³³  as Jesus ³⁴  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ³⁵ 

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 ³⁶  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Markus 11:18

11:18 The chief priests and the experts in the law ³⁷  heard it and they considered how they could assassinate ³⁸  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 12:28

The Greatest Commandment

12:28 Now ³⁹  one of the experts in the law ⁴⁰  came and heard them debating. When he saw that Jesus ⁴¹  answered them well, he asked him, “Which commandment is the most important of all?”

Markus 15:46

15:46 After Joseph ⁴²  bought a linen cloth ⁴³  and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. ⁴⁴  Then ⁴⁵  he rolled a stone across the entrance ⁴⁶  of the tomb.

[2:4]  ¹ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:15]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ⁵ 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]  ⁶ tn Grk “his.”

[2:15]  ⁷ 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.

[3:5]  ⁸ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁹ tn This term is a collective singular in the Greek text.

[3:5]  ¹⁰ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[3:8]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ¹² tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[3:8]  ¹³ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ¹⁴ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[3:8]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:33]  ¹⁵ 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]  ¹⁶ tn Or “cities.”

[6:33]  ¹⁷ 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).

[6:34]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ¹⁹ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ²⁰ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[6:37]  ²¹ 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]  ²² tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ²³ 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.

[6:41]  ²⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ²⁵ 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).

[6:48]  ²⁶ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ²⁷ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ²⁸ tn Or “on the lake.”

[6:48]  ²⁹ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ³⁰ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[8:6]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ³² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[10:17]  ³³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.

[10:17]  ³⁵ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[11:13]  ³⁶ tn Grk “anything.”

[11:18]  ³⁷ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ³⁸ tn Grk “how they could destroy him.”

[12:28]  ³⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:28]  ⁴⁰ tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:28]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:46]  ⁴² tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

[15:46]  ⁴³ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[15:46]  ⁴⁴ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[15:46]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:46]  ⁴⁶ tn Or “to the door,” “against the door.”