Markus 4:31

4:31 It is like a mustard seed ¹  that when sown in the ground, even though it is the smallest of all the seeds in the ground –

Markus 13:8

13:8 For nation will rise up in arms ²  against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. ³  These are but the beginning of birth pains.

Markus 3:24-25

3:24 If ⁴  a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand.

Markus 6:39

6:39 Then he directed them all to sit down in groups on the green grass.

Markus 6:52-53

6:52 because they did not understand about the loaves, but their hearts were hardened.

Healing the Sick

6:53 After they had crossed over, they came to land at Gennesaret ⁵  and anchored there.

Markus 10:16

10:16 After he took the children in his arms, he placed his hands on them and blessed them.

Markus 13:29

13:29 So also you, when you see these things happening, know ⁶  that he is near, right at the door.

Markus 14:51

14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him,

Markus 15:22

15:22 They brought Jesus ⁷  to a place called Golgotha ⁸  (which is translated, “Place of the Skull”). ⁹ 

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 4:26

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground.

Markus 6:47

6:47 When evening came, the boat was in the middle of the sea and he was alone on the land.

Markus 6:49

6:49 When they saw him walking on the water ¹⁰  they thought he was a ghost. They ¹¹  cried out,

Markus 8:2

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.

Markus 8:4

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

Markus 8:25

8:25 Then Jesus ¹²  placed his hands on the man’s ¹³  eyes again. And he opened his eyes, ¹⁴  his sight was restored, and he saw everything clearly.

Markus 9:13

9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”

Markus 10:11

10:11 So ¹⁵  he told them, “Whoever divorces his wife and marries another commits adultery against her.

Markus 10:22

10:22 But at this statement, the man ¹⁶  looked sad and went away sorrowful, for he was very rich. ¹⁷ 

Markus 11:4

11:4 So ¹⁸  they went and found a colt tied at a door, outside in the street, and untied it.

Markus 13:6

13:6 Many will come in my name, saying, ‘I am he,’ ¹⁹  and they will mislead many.

Markus 13:12

13:12 Brother will hand over brother to death, and a father his child. Children will rise against ²⁰  parents and have them put to death.

Markus 13:15

13:15 The one on the roof ²¹  must not come down or go inside to take anything out of his house. ²² 

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ²³ 

Markus 15:24

15:24 Then ²⁴  they crucified ²⁵  him and divided his clothes, throwing dice ²⁶  for them, to decide what each would take.

Markus 15:33

Jesus’ Death

15:33 Now ²⁷  when it was noon, ²⁸  darkness came over the whole land ²⁹  until three in the afternoon. ³⁰ 

Markus 16:2

16:2 And very early on the first day of the week, at sunrise, they went to the tomb.

Markus 1:22

1:22 The people there ³¹  were amazed by his teaching, because he taught them like one who had authority, ³²  not like the experts in the law. ³³ 

Markus 2:10

2:10 But so that you may know ³⁴  that the Son of Man ³⁵  has authority on earth to forgive sins,” – he said to the paralytic ³⁶  –

Markus 2:14

2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. ³⁷  “Follow me,” he said to him. And he got up and followed him.

Markus 4:5

4:5 Other seed fell on rocky ground ³⁸  where it did not have much soil. It sprang up at once because the soil was not deep. ³⁹ 

Markus 4:16

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ⁴⁰  isn’t brought to be put under a basket ⁴¹  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 5:21

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Markus 6:25

6:25 Immediately she hurried back to the king and made her request: ⁴²  “I want the head of John the Baptist on a platter immediately.”

Markus 6:34

6:34 As Jesus ⁴³  came ashore ⁴⁴  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ⁴⁵  he taught them many things.

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. ⁴⁶ 

Markus 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

Markus 9:3

9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them.

Markus 9:20

9:20 So they brought the boy ⁴⁷  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ⁴⁸  fell on the ground and rolled around, foaming at the mouth.

Markus 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Markus 11:7

11:7 Then ⁴⁹  they brought the colt to Jesus, threw their cloaks ⁵⁰  on it, and he sat on it. ⁵¹ 

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.” ⁵²  And they were utterly amazed at him.

Markus 12:32

12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. ⁵³ 

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ⁵⁴  All will be torn down!” ⁵⁵ 

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ⁵⁶  to councils ⁵⁷  and beaten in the synagogues. ⁵⁸  You will stand before governors and kings ⁵⁹  because of me, as a witness to 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 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ⁶⁰  they will place their hands on the sick and they will be well.”

Markus 1:45

1:45 But as the man ⁶¹  went out he began to announce it publicly and spread the story widely, so that Jesus ⁶²  was no longer able to enter any town openly but stayed outside in remote places. Still ⁶³  they kept coming ⁶⁴  to him from everywhere.

Markus 2:21

2:21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse.

Markus 2:26

2:26 how he entered the house of God when Abiathar was high priest ⁶⁵  and ate the sacred bread, ⁶⁶  which is against the law ⁶⁷  for any but the priests to eat, and also gave it to his companions?” ⁶⁸ 

Markus 3:5

3:5 After looking around ⁶⁹  at them in anger, grieved by the hardness of their hearts, ⁷⁰  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁷¹ 

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 ⁷²  the whole crowd was on the shore by the lake.

Markus 4:20

4:20 But ⁷³  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

Markus 4:38

4:38 But ⁷⁴  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?”

Markus 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Markus 6:48

6:48 He ⁷⁵  saw them straining at the oars, because the wind was against them. As the night was ending, ⁷⁶  he came to them walking on the sea, ⁷⁷  for ⁷⁸  he wanted to pass by them. ⁷⁹ 

Markus 8:6

8:6 Then ⁸⁰  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 ⁸¹  they served the crowd.

Markus 9:12

9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?

Markus 9:37

9:37 “Whoever welcomes ⁸²  one of these little children ⁸³  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

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 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ⁸⁴  “Children, how hard it is ⁸⁵  to enter the kingdom of God!

Markus 11:2

11:2 and said to them, “Go to the village ahead of you. ⁸⁶  As soon as you enter it, you will find a colt tied there that has never been ridden. ⁸⁷  Untie it and bring it here.

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 ⁸⁸  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 ⁸⁹  heard it and they considered how they could assassinate ⁹⁰  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 12:26

12:26 Now as for the dead being raised, ⁹¹  have you not read in the book of Moses, in the passage about the bush, ⁹²  how God said to him, ‘I am the God of Abraham, the ⁹³  God of Isaac, and the God of Jacob’? ⁹⁴ 

Markus 15:46

15:46 After Joseph ⁹⁵  bought a linen cloth ⁹⁶  and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. ⁹⁷  Then ⁹⁸  he rolled a stone across the entrance ⁹⁹  of the tomb.

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 ¹⁰⁰  but teach the way of God in accordance with the truth. ¹⁰¹  Is it right ¹⁰²  to pay taxes ¹⁰³  to Caesar ¹⁰⁴  or not? Should we pay or shouldn’t we?”

[4:31]  ¹ sn Mustard seeds are known for their tiny size.

[13:8]  ² tn For the translation “rise up in arms” see L&N 55.2.

[13:8]  ³ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[3:24]  ⁴ sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[6:53]  ⁵ sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).

[13:29]  ⁶ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[15:22]  ⁷ tn Grk “him.”

[15:22]  ⁸ tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.

[15:22]  ⁹ sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).

[6:49]  ¹⁰ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:25]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ¹³ tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ¹⁴ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[10:11]  ¹⁵ tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

[10:22]  ¹⁶ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:22]  ¹⁷ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[11:4]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:6]  ¹⁹ tn That is, “I am the Messiah.”

[13:12]  ²⁰ tn Or “will rebel against.”

[13:15]  ²¹ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:15]  ²² sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

[14:48]  ²³ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[15:24]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:24]  ²⁵ sn See the note on Crucify in 15:13.

[15:24]  ²⁶ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

[15:24]  sn An allusion to Ps 22:18.

[15:33]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[15:33]  ²⁸ tn Grk “When the sixth hour had come.”

[15:33]  ²⁹ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

[15:33]  ³⁰ tn Grk “until the ninth hour.”

[1:22]  ³¹ tn Grk “They.”

[1:22]  ³² sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ³³ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:10]  ³⁴ 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]  ³⁵ 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]  ³⁶ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[2:14]  ³⁷ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[2:14]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[4:5]  ³⁸ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[4:5]  ³⁹ tn Grk “it did not have enough depth of earth.”

[4:21]  ⁴⁰ sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

[4:21]  ⁴¹ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[6:25]  ⁴² tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:34]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ⁴⁴ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ⁴⁵ 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.

[6:55]  ⁴⁶ tn Grk “wherever they heard he was.”

[9:20]  ⁴⁷ tn Grk “him.”

[9:20]  ⁴⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:7]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ⁵⁰ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ⁵¹ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[12:17]  ⁵² 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.

[12:32]  ⁵³ sn A quotation from Deut 4:35.

[13:2]  ⁵⁴ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ⁵⁵ tn Grk “not one stone will be left here on another which will not be thrown down.”

[13:9]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ sn See the note on synagogue in 1:21.

[13:9]  ⁵⁹ 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.

[16:18]  ⁶⁰ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[1:45]  ⁶¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ⁶³ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁶⁴ tn The imperfect verb has been translated iteratively.

[2:26]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ sn See 1 Sam 21:1-6.

[3:5]  ⁶⁹ 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]  ⁷⁰ tn This term is a collective singular in the Greek text.

[3:5]  ⁷¹ 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.

[4:1]  ⁷² tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[4:20]  ⁷³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:38]  ⁷⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:48]  ⁷⁵ 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]  ⁷⁶ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ⁷⁷ tn Or “on the lake.”

[6:48]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁸¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[9:37]  ⁸² tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ⁸³ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[10:24]  ⁸⁴ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ⁸⁵ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

[11:2]  ⁸⁶ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ⁸⁷ tn Grk “a colt tied there on which no one of men has ever sat.”

[11:13]  ⁸⁸ tn Grk “anything.”

[11:18]  ⁸⁹ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ⁹⁰ tn Grk “how they could destroy him.”

[12:26]  ⁹¹ tn Grk “Now as for the dead that they are raised.”

[12:26]  ⁹² sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ⁹³ tn Grk “and the,” 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.

[12:26]  ⁹⁴ sn A quotation from Exod 3:6.

[15:46]  ⁹⁵ tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

[15:46]  ⁹⁶ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[15:46]  ⁹⁷ 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]  ⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:46]  ⁹⁹ tn Or “to the door,” “against the door.”

[12:14]  ¹⁰⁰ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).