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 2:16

2:16 When the experts in the law ⁴  and the Pharisees ⁵  saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” ⁶ 

Markus 3:5

3:5 After looking around ⁷  at them in anger, grieved by the hardness of their hearts, ⁸  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁹ 

Markus 6:22

6:22 When his daughter Herodias ¹⁰  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 6:34

6:34 As Jesus ¹¹  came ashore ¹²  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ¹³  he taught them many things.

Markus 8:6

8:6 Then ¹⁴  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 ¹⁵  they served the crowd.

Markus 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ¹⁶  the unclean spirit, ¹⁷  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

Markus 10:17

The Rich Man

10:17 Now ¹⁸  as Jesus ¹⁹  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?” ²⁰ 

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. ²¹  They will condemn him to death and will turn him over to the Gentiles.

Markus 11:2

11:2 and said to them, “Go to the village ahead of you. ²²  As soon as you enter it, you will find a colt tied there that has never been ridden. ²³  Untie it and bring it here.

Markus 11:11

11:11 Then ²⁴  Jesus ²⁵  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 11:13

11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit ²⁶  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ²⁷  to councils ²⁸  and beaten in the synagogues. ²⁹  You will stand before governors and kings ³⁰  because of me, as a witness to them.

Markus 14:72

14:72 Immediately a rooster ³¹  crowed a second time. Then ³²  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ³³ 

Markus 15:46

15:46 After Joseph ³⁴  bought a linen cloth ³⁵  and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. ³⁶  Then ³⁷  he rolled a stone across the entrance ³⁸  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.

[2:16]  ⁴ tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:16]  ⁵ 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]  ⁶ 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.

[3:5]  ⁷ 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]  ⁸ tn This term is a collective singular in the Greek text.

[3:5]  ⁹ 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.

[6:22]  ¹⁰ 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.

[6:34]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ¹² tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ¹³ 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.

[8:6]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[9:25]  ¹⁶ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ¹⁷ sn Unclean spirit refers to an evil spirit.

[10:17]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ¹⁹ 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]  ²⁰ 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).

[10:33]  ²¹ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:2]  ²² tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ²³ tn Grk “a colt tied there on which no one of men has ever sat.”

[11:11]  ²⁴ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:13]  ²⁶ tn Grk “anything.”

[13:9]  ²⁷ tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ²⁸ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ²⁹ sn See the note on synagogue in 1:21.

[13:9]  ³⁰ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[14:72]  ³¹ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ³³ tn Grk “he wept deeply.”

[15:46]  ³⁴ tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

[15:46]  ³⁵ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[15:46]  ³⁶ 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]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:46]  ³⁸ tn Or “to the door,” “against the door.”