Markus 3:11

3:11 And whenever the unclean spirits ¹  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 5:6

5:6 When he saw Jesus from a distance, he ran and bowed down before him.

Markus 15:8

15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. ² 

Markus 5:33

5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth.

Markus 8:15

8:15 And Jesus ³  ordered them, ⁴  “Watch out! Beware of the yeast of the Pharisees ⁵  and the yeast of Herod!”

Markus 1:40

Cleansing a Leper

1:40 Now ⁶  a leper ⁷  came to him and fell to his knees, asking for help. “If ⁸  you are willing, you can make me clean,” he said.

Markus 15:3

15:3 Then ⁹  the chief priests began to accuse him repeatedly.

Markus 10:17

The Rich Man

10:17 Now ¹⁰  as Jesus ¹¹  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?” ¹² 

Markus 6:25

6:25 Immediately she hurried back to the king and made her request: ¹³  “I want the head of John the Baptist on a platter immediately.”

Markus 14:56

14:56 Many gave false testimony against him, but their testimony did not agree.

Markus 2:12

2:12 And immediately the man ¹⁴  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

Markus 9:2

The Transfiguration

9:2 Six days later ¹⁵  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ¹⁶ 

Markus 13:3

Signs of the End of the Age

13:3 So ¹⁷  while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, ¹⁸  and Andrew asked him privately,

Markus 15:39

15:39 Now when the centurion, ¹⁹  who stood in front of him, saw how he died, ²⁰  he said, “Truly this man was God’s Son!”

Markus 14:53

Condemned by the Sanhedrin

14:53 Then ²¹  they led Jesus to the high priest, and all the chief priests and elders and experts in the law ²²  came together.

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ²³  to councils ²⁴  and beaten in the synagogues. ²⁵  You will stand before governors and kings ²⁶  because of me, as a witness to them.

Markus 15:4

15:4 So Pilate asked him again, ²⁷  “Have you nothing to say? See how many charges they are bringing against you!”

Markus 8:7

8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well.

Markus 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ²⁸  also said, “Watch out for the experts in the law. ²⁹  They like walking ³⁰  around in long robes and elaborate greetings ³¹  in the marketplaces,

Markus 12:41

The Widow’s Offering

12:41 Then ³²  he ³³  sat down opposite the offering box, ³⁴  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 14:60

14:60 Then ³⁵  the high priest stood up before them ³⁶  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Markus 15:43

15:43 Joseph of Arimathea, a highly regarded member of the council, ³⁷  who was himself looking forward to ³⁸  the kingdom of God, ³⁹  went boldly to Pilate and asked for the body of Jesus. ⁴⁰ 

Markus 15:12

15:12 So Pilate spoke to them again, ⁴¹  “Then what do you want me to do ⁴²  with the one you call king of the Jews?”

Markus 8:6

8:6 Then ⁴³  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 ⁴⁴  they served the crowd.

Markus 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ⁴⁵  also forgive you your sins.”

Markus 13:12

13:12 Brother will hand over brother to death, and a father his child. Children will rise against ⁴⁶  parents and have them put to death.

Markus 11:2

11:2 and said to them, “Go to the village ahead of you. ⁴⁷  As soon as you enter it, you will find a colt tied there that has never been ridden. ⁴⁸  Untie it and bring it here.

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 ⁴⁹  gave them to his ⁵⁰  disciples to serve the people, and he divided the two fish among them all.

Markus 1:2

1:2 As it is written in Isaiah the prophet, ⁵¹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ⁵² 

Markus 3:26

3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come.

Markus 10:11

10:11 So ⁵³  he told them, “Whoever divorces his wife and marries another commits adultery against her.

Markus 6:3

6:3 Isn’t this the carpenter, the son ⁵⁴  of Mary ⁵⁵  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 9:19

9:19 He answered them, ⁵⁶  “You ⁵⁷  unbelieving ⁵⁸  generation! How much longer ⁵⁹  must I be with you? How much longer must I endure ⁶⁰  you? ⁶¹  Bring him to me.”

Markus 2:26

2:26 how he entered the house of God when Abiathar was high priest ⁶²  and ate the sacred bread, ⁶³  which is against the law ⁶⁴  for any but the priests to eat, and also gave it to his companions?” ⁶⁵ 

Markus 5:22

5:22 Then ⁶⁶  one of the synagogue rulers, ⁶⁷  named Jairus, ⁶⁸  came up, and when he saw Jesus, ⁶⁹  he fell at his feet.

Markus 15:19

15:19 Again and again ⁷⁰  they struck him on the head with a staff ⁷¹  and spit on him. Then they knelt down and paid homage to him.

Markus 2:3

2:3 Some people ⁷²  came bringing to him a paralytic, carried by four of them. ⁷³ 

Markus 3:3

3:3 So he said to the man who had the withered hand, “Stand up among all these people.” ⁷⁴ 

Markus 14:57

14:57 Some stood up and gave this false testimony against him: ⁷⁵ 

Markus 15:10

15:10 (For he knew that the chief priests had handed him over because of envy.) ⁷⁶ 

Markus 15:26

15:26 The inscription ⁷⁷  of the charge against him read, “The king of the Jews.”

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ⁷⁸  immediately heard about him and came and fell at his feet.

Markus 10:42

10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Markus 14:35

14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.

Markus 3:6

3:6 So ⁷⁹  the Pharisees ⁸⁰  went out immediately and began plotting with the Herodians, ⁸¹  as to how they could assassinate ⁸²  him.

Markus 3:28-29

3:28 I tell you the truth, ⁸³  people will be forgiven for all sins, even all the blasphemies they utter. ⁸⁴  3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” ⁸⁵ 

Markus 5:36

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.”

Markus 6:19

6:19 So Herodias nursed a grudge against him and wanted to kill him. But ⁸⁶  she could not

Markus 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Markus 14:64

14:64 You have heard the blasphemy! What is your verdict?” ⁸⁷  They all condemned him as deserving death.

Markus 15:11

15:11 But the chief priests stirred up the crowd to have him release ⁸⁸  Barabbas instead.

Markus 15:42

Jesus’ Burial

15:42 Now ⁸⁹  when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), ⁹⁰ 

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, ⁹¹  for it is not you speaking, but the Holy Spirit.

Markus 12:14

12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality ⁹²  but teach the way of God in accordance with the truth. ⁹³  Is it right ⁹⁴  to pay taxes ⁹⁵  to Caesar ⁹⁶  or not? Should we pay or shouldn’t we?”

Markus 1:24

1:24 “Leave us alone, ⁹⁷  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ⁹⁸  of God!”

Markus 5:3

5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain.

Markus 5:7

5:7 Then ⁹⁹  he cried out with a loud voice, “Leave me alone, ¹⁰⁰  Jesus, Son of the Most High God! I implore you by God ¹⁰¹  – do not torment me!”

Markus 5:16

5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs.

Markus 5:19-20

5:19 But ¹⁰²  Jesus ¹⁰³  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, ¹⁰⁴  that he had mercy on you.” 5:20 So ¹⁰⁵  he went away and began to proclaim in the Decapolis ¹⁰⁶  what Jesus had done for him, ¹⁰⁷  and all were amazed.

Markus 6:11

6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off ¹⁰⁸  your feet as a testimony against them.”

Markus 6:26

6:26 Although it grieved the king deeply, ¹⁰⁹  he did not want to reject her request because of his oath and his guests.

Markus 8:33

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.” ¹¹⁰ 

Markus 9:1

9:1 And he said to them, “I tell you the truth, ¹¹¹  there are some standing here who will not ¹¹²  experience ¹¹³  death before they see the kingdom of God come with power.” ¹¹⁴ 

Markus 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Markus 10:14-15

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ¹¹⁵  10:15 I tell you the truth, ¹¹⁶  whoever does not receive ¹¹⁷  the kingdom of God like a child ¹¹⁸  will never ¹¹⁹  enter it.”

Markus 11:9

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ¹²⁰  Blessed is the one who comes in the name of the Lord! ¹²¹ 

Markus 11:32

11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).

Markus 12:17

12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹²²  And they were utterly amazed at him.

Markus 14:55

14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything.

Markus 1:44

1:44 He told him, ¹²³  “See that you do not say anything to anyone, ¹²⁴  but go, show yourself to a priest, and bring the offering that Moses commanded ¹²⁵  for your cleansing, as a testimony to them.” ¹²⁶ 

Markus 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ¹²⁷  above Jesus. ¹²⁸  Then, ¹²⁹  after tearing it out, they lowered the stretcher the paralytic was lying on.

Markus 3:5

3:5 After looking around ¹³⁰  at them in anger, grieved by the hardness of their hearts, ¹³¹  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ¹³² 

Markus 6:20

6:20 because Herod stood in awe of ¹³³  John and protected him, since he knew that John ¹³⁴  was a righteous and holy man. When Herod ¹³⁵  heard him, he was thoroughly baffled, ¹³⁶  and yet ¹³⁷  he liked to listen to John. ¹³⁸ 

Markus 6:34

6:34 As Jesus ¹³⁹  came ashore ¹⁴⁰  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ¹⁴¹  he taught them many things.

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. ¹⁴²  They will condemn him to death and will turn him over to the Gentiles.

Markus 13:8

13:8 For nation will rise up in arms ¹⁴³  against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. ¹⁴⁴  These are but the beginning of birth pains.

Markus 10:32

Third Prediction of Jesus’ Death and Resurrection

10:32 They were on the way, going up to Jerusalem. ¹⁴⁵  Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him.

[3:11]  ¹ sn Unclean spirits refers to evil spirits.

[15:8]  ² tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”

[8:15]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ⁴ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ⁵ sn See the note on Pharisees in 2:16.

[1:40]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ⁷ sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[1:40]  ⁸ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[15:3]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

[10:17]  ¹¹ 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]  ¹² 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).

[6:25]  ¹³ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[2:12]  ¹⁴ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[9:2]  ¹⁵ tn Grk “And after six days.”

[9:2]  ¹⁶ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[13:3]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:3]  ¹⁸ tn Grk “and James and John,” 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.

[15:39]  ¹⁹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ²⁰ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[14:53]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:53]  ²² tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[13:9]  ²³ 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]  ²⁴ 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]  ²⁵ sn See the note on synagogue in 1:21.

[13:9]  ²⁶ 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.

[15:4]  ²⁷ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[12:38]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ²⁹ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ³⁰ 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]  ³¹ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[12:41]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ³³ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

[12:41]  ³⁴ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[12:41]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

[14:60]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ³⁶ tn Grk “in the middle.”

[15:43]  ³⁷ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[15:43]  ³⁸ tn Or “waiting for.”

[15:43]  ³⁹ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ⁴⁰ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[15:12]  ⁴¹ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ⁴² tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

[8:6]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁴⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:25]  ⁴⁵ 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.

[13:12]  ⁴⁶ tn Or “will rebel against.”

[11:2]  ⁴⁷ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ⁴⁸ tn Grk “a colt tied there on which no one of men has ever sat.”

[6:41]  ⁴⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ⁵⁰ 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).

[1:2]  ⁵¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ⁵² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[10:11]  ⁵³ tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

[6:3]  ⁵⁴ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

[6:3]  ⁵⁵ sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

[9:19]  ⁵⁶ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ⁵⁷ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ⁵⁸ tn Or “faithless.”

[9:19]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:19]  ⁵⁹ tn Grk “how long.”

[9:19]  ⁶⁰ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ⁶¹ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[2:26]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ sn See 1 Sam 21:1-6.

[5:22]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ⁶⁷ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ⁶⁸ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ⁶⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[15:19]  ⁷⁰ tn The verb here has been translated as an iterative imperfect.

[15:19]  ⁷¹ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[2:3]  ⁷² tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[2:3]  ⁷³ tn The redundancy in this verse is characteristic of the author’s rougher style.

[3:3]  ⁷⁴ tn Grk “Stand up in the middle.”

[3:3]  sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[14:57]  ⁷⁵ tn Grk “Some standing up gave false testimony against him, saying.”

[15:10]  ⁷⁶ sn This is a parenthetical note by the author.

[15:26]  ⁷⁷ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[7:25]  ⁷⁸ sn Unclean spirit refers to an evil spirit.

[3:6]  ⁷⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ⁸⁰ sn See the note on Pharisees in 2:16.

[3:6]  ⁸¹ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ⁸² tn Grk “destroy.”

[3:28]  ⁸³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ⁸⁴ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[3:29]  ⁸⁵ sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.

[6:19]  ⁸⁶ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[14:64]  ⁸⁷ tn Grk “What do you think?”

[15:11]  ⁸⁸ tn Grk “to have him release for them.”

[15:42]  ⁸⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.

[15:42]  ⁹⁰ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[13:11]  ⁹¹ tn Grk “in that hour.”

[12:14]  ⁹² tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ⁹³ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[12:14]  ⁹⁴ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[12:14]  ⁹⁵ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[12:14]  sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

[12:14]  ⁹⁶ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).

[1:24]  ⁹⁷ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ⁹⁸ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[5:7]  ⁹⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ¹⁰⁰ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ¹⁰¹ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[5:19]  ¹⁰² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ¹⁰³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ¹⁰⁴ 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.

[5:20]  ¹⁰⁵ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ¹⁰⁶ 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]  ¹⁰⁷ 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.

[6:11]  ¹⁰⁸ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[6:26]  ¹⁰⁹ tn Grk “and being deeply grieved, the king did not want.”

[8:33]  ¹¹⁰ tn Grk “people’s.”

[9:1]  ¹¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ¹¹² tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹¹³ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹¹⁴ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[10:14]  ¹¹⁵ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[10:15]  ¹¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ¹¹⁷ sn On receive see John 1:12.

[10:15]  ¹¹⁸ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ¹¹⁹ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[11:9]  ¹²⁰ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[11:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[11:9]  ¹²¹ sn A quotation from Ps 118:25-26.

[12:17]  ¹²² sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[1:44]  ¹²³ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ¹²⁴ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ¹²⁵ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ¹²⁶ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[2:4]  ¹²⁷ 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]  ¹²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ¹²⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:5]  ¹³⁰ 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]  ¹³¹ tn This term is a collective singular in the Greek text.

[3:5]  ¹³² 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.

[6:20]  ¹³³ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ¹³⁴ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ¹³⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ¹³⁶ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[6:20]  ¹³⁷ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ¹³⁸ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:34]  ¹³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ¹⁴⁰ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ¹⁴¹ 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.

[10:33]  ¹⁴² tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[13:8]  ¹⁴³ tn For the translation “rise up in arms” see L&N 55.2.

[13:8]  ¹⁴⁴ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[10:32]  ¹⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.