Markus 3:15

3:15 and to have authority to cast out demons.

Markus 4:23

4:23 If anyone has ears to hear, he had better listen!” ¹ 

Markus 14:65

14:65 Then ²  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ³  him.

Markus 7:37

7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”

Markus 10:47

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ⁴  “Jesus, Son of David, ⁵  have mercy ⁶  on me!”

Markus 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Markus 4:9

4:9 And he said, “Whoever has ears to hear had better listen!” ⁷ 

Markus 4:33

The Use of Parables

4:33 So ⁸  with many parables like these, he spoke the word to them, as they were able to hear.

Markus 5:17

5:17 Then ⁹  they asked Jesus ¹⁰  to leave their region.

Markus 10:41

10:41 Now ¹¹  when the other ten ¹²  heard this, ¹³  they became angry with James and John.

Markus 13:5

13:5 Jesus began to say to them, “Watch out ¹⁴  that no one misleads you.

Markus 14:19

14:19 They were distressed, and one by one said to him, “Surely not I?”

Markus 15:5

15:5 But Jesus made no further reply, so that Pilate was amazed.

Markus 1:45

1:45 But as the man ¹⁵  went out he began to announce it publicly and spread the story widely, so that Jesus ¹⁶  was no longer able to enter any town openly but stayed outside in remote places. Still ¹⁷  they kept coming ¹⁸  to him from everywhere.

Markus 2:19

2:19 Jesus ¹⁹  said to them, “The wedding guests ²⁰  cannot fast while the bridegroom ²¹  is with them, can they? ²²  As long as they have the bridegroom with them they do not fast.

Markus 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ²³  and to love your neighbor as yourself ²⁴  is more important than all burnt offerings and sacrifices.”

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ²⁵  the door, and he preached the word to them.

Markus 2:7

2:7 “Why does this man speak this way? He is blaspheming! ²⁶  Who can forgive sins but God alone?”

Markus 3:14

3:14 He ²⁷  appointed twelve (whom he named apostles ²⁸ ), ²⁹  so that they would be with him and he could send them to preach

Markus 3:23

3:23 So ³⁰  he called them and spoke to them in parables: ³¹  “How can Satan cast out Satan?

Markus 4:6

4:6 When the sun came up it was scorched, and because it did not have sufficient root, ³²  it withered.

Markus 6:18

6:18 For John had repeatedly told ³³  Herod, “It is not lawful for you to have your brother’s wife.” ³⁴ 

Markus 8:32

8:32 He spoke openly about this. So ³⁵  Peter took him aside and began to rebuke him.

Markus 9:26

9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ³⁶  looked so much like a corpse that many said, “He is dead!”

Markus 10:28

10:28 Peter began to speak to him, “Look, ³⁷  we have left everything to follow you!” ³⁸ 

Markus 13:22

13:22 For false messiahs ³⁹  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Markus 14:33

14:33 He took Peter, James, ⁴⁰  and John with him, and became very troubled and distressed.

Markus 14:69

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.”

Markus 14:71

14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!”

Markus 2:10

2:10 But so that you may know ⁴¹  that the Son of Man ⁴²  has authority on earth to forgive sins,” – he said to the paralytic ⁴³  –

Markus 2:12

2:12 And immediately the man ⁴⁴  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 2:23

Lord of the Sabbath

2:23 Jesus ⁴⁵  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ⁴⁶  as they made their way.

Markus 4:4-5

4:4 And as he sowed, some seed ⁴⁷  fell along the path, and the birds came and devoured it. 4:5 Other seed fell on rocky ground ⁴⁸  where it did not have much soil. It sprang up at once because the soil was not deep. ⁴⁹ 

Markus 5:20

5:20 So ⁵⁰  he went away and began to proclaim in the Decapolis ⁵¹  what Jesus had done for him, ⁵²  and all were amazed.

Markus 6:7

Sending Out the Twelve Apostles

6:7 Jesus ⁵³  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ⁵⁴ 

Markus 6:34

6:34 As Jesus ⁵⁵  came ashore ⁵⁶  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ⁵⁷  he taught them many things.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ⁵⁸  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 6:55

6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. ⁵⁹ 

Markus 7:4

7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. ⁶⁰ ) ⁶¹ 

Markus 7:18

7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him?

Markus 8:11

The Demand for a Sign

8:11 Then the Pharisees ⁶²  came and began to argue with Jesus, asking for ⁶³  a sign from heaven ⁶⁴  to test him.

Markus 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ⁶⁵  also said, “Watch out for the experts in the law. ⁶⁶  They like walking ⁶⁷  around in long robes and elaborate greetings ⁶⁸  in the marketplaces,

Markus 10:32

Third Prediction of Jesus’ Death and Resurrection

10:32 They were on the way, going up to Jerusalem. ⁶⁹  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.

Markus 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Markus 1:34

1:34 So ⁷⁰  he healed many who were sick with various diseases and drove out many demons. ⁷¹  But ⁷²  he would not permit the demons to speak, ⁷³  because they knew him. ⁷⁴ 

Markus 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ⁷⁵  the whole crowd was on the shore by the lake.

Markus 4:32

4:32 when it is sown, it grows up, ⁷⁶  becomes the greatest of all garden plants, and grows large branches so that the wild birds ⁷⁷  can nest in its shade.” ⁷⁸ 

Markus 6:48

6:48 He ⁷⁹  saw them straining at the oars, because the wind was against them. As the night was ending, ⁸⁰  he came to them walking on the sea, ⁸¹  for ⁸²  he wanted to pass by them. ⁸³ 

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁸⁴  Jesus ⁸⁵  began to teach them that the Son of Man must suffer ⁸⁶  many things and be rejected by the elders, chief priests, and experts in the law, ⁸⁷  and be killed, and after three days rise again.

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 11:15

Cleansing the Temple

11:15 Then ⁸⁸  they came to Jerusalem. ⁸⁹  Jesus ⁹⁰  entered the temple area ⁹¹  and began to drive out those who were selling and buying in the temple courts. ⁹²  He turned over the tables of the money changers and the chairs of those selling doves,

Markus 12:1

The Parable of the Tenants

12:1 Then ⁹³  he began to speak to them in parables: “A man planted a vineyard. ⁹⁴  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ⁹⁵  he leased it to tenant farmers ⁹⁶  and went on a journey.

Markus 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ⁹⁷  Many who heard him were astonished, saying, “Where did he get these ideas? ⁹⁸  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

[4:23]  ¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35).

[14:65]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ³ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[10:47]  ⁴ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ⁵ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  ⁶ sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[4:9]  ⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).

[4:33]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[5:17]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:41]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:41]  ¹² tn Grk “the ten.”

[10:41]  ¹³ tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.

[13:5]  ¹⁴ tn Or “Be on guard.”

[1:45]  ¹⁵ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ¹⁷ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ¹⁸ tn The imperfect verb has been translated iteratively.

[2:19]  ¹⁹ tn Grk “And Jesus.”

[2:19]  ²⁰ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ²¹ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ²² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[12:33]  ²³ sn A quotation from Deut 6:5.

[12:33]  ²⁴ sn A quotation from Lev 19:18.

[2:2]  ²⁵ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[2:7]  ²⁶ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[3:14]  ²⁷ tn Grk “And he.”

[3:14]  ²⁸ sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ²⁹ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[3:23]  ³⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ³¹ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[4:6]  ³² tn Grk “it did not have root.”

[6:18]  ³³ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ³⁴ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[8:32]  ³⁵ tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.

[9:26]  ³⁶ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:28]  ³⁷ sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.

[10:28]  ³⁸ tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[13:22]  ³⁹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:33]  ⁴⁰ tn Grk “and James,” 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.

[2:10]  ⁴¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ⁴² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ⁴³ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[2:12]  ⁴⁴ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[2:23]  ⁴⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁴⁶ 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).

[4:4]  ⁴⁷ tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[4:5]  ⁴⁸ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[4:5]  ⁴⁹ tn Grk “it did not have enough depth of earth.”

[5:20]  ⁵⁰ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ⁵¹ 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]  ⁵² 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.

[6:7]  ⁵³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁵⁴ sn The phrase unclean spirits refers to evil spirits.

[6:34]  ⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ⁵⁶ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ⁵⁷ 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.

[6:45]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:55]  ⁵⁹ tn Grk “wherever they heard he was.”

[7:4]  ⁶⁰ tc Several important witnesses (Ì^45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë^1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

[7:4]  ⁶¹ sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[8:11]  ⁶² sn See the note on Pharisees in 2:16.

[8:11]  ⁶³ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ⁶⁴ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[12:38]  ⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ⁶⁶ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ⁶⁷ 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]  ⁶⁸ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[10:32]  ⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:34]  ⁷⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁷¹ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁷² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁷³ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁷⁴ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[4:1]  ⁷⁵ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[4:32]  ⁷⁶ tn Mark 4:31-32 is fairly awkward in Greek. Literally the sentence reads as follows: “As a mustard seed, which when sown in the earth, being the smallest of all the seeds in the earth, and when it is sown, it grows up…” The structure has been rendered in more idiomatic English, although some of the awkward structure has been retained for rhetorical effect.

[4:32]  ⁷⁷ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[4:32]  ⁷⁸ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[6:48]  ⁷⁹ 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]  ⁸⁰ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ⁸¹ tn Or “on the lake.”

[6:48]  ⁸² 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]  ⁸³ 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.

[8:31]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁸⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁸⁶ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ⁸⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:15]  ⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ⁸⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ⁹⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ⁹¹ tn Grk “the temple.”

[11:15]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[11:15]  ⁹² tn Grk “the temple.”

[11:15]  sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[12:1]  ⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ⁹⁴ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[12:1]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ⁹⁶ sn The leasing of land to tenant farmers was common in this period.

[6:2]  ⁹⁷ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[6:2]  ⁹⁸ tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.