Markus 5:28

5:28 for she kept saying, ¹  “If only I touch his clothes, I will be healed.” ² 

Markus 8:14

The Yeast of the Pharisees and Herod

8:14 Now ³  they had forgotten to take bread, except for one loaf they had with them in the boat.

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 ⁴  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Markus 3:4

3:4 Then ⁵  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Markus 4:17

4:17 But ⁶  they have no root in themselves and do not endure. ⁷  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 6:56

6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if ⁸  they could just touch the edge of his cloak, and all who touched it were healed.

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 2:26

2:26 how he entered the house of God when Abiathar was high priest ⁹  and ate the sacred bread, ¹⁰  which is against the law ¹¹  for any but the priests to eat, and also gave it to his companions?” ¹² 

Markus 6:8

6:8 He instructed them to take nothing for the journey except a staff ¹³  – no bread, no bag, ¹⁴  no money in their belts –

Markus 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ¹⁵  – except the Father.

Markus 9:8

9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.

Markus 6:23

6:23 He swore to her, ¹⁶  “Whatever you ask I will give you, up to half my kingdom.” ¹⁷ 

Markus 4:34

4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Markus 14:61

14:61 But he was silent and did not answer. Again the high priest questioned him, ¹⁸  “Are you the Christ, ¹⁹  the Son of the Blessed One?”

Markus 6:22

6:22 When his daughter Herodias ²⁰  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.”

Markus 2:7

2:7 “Why does this man speak this way? He is blaspheming! ²¹  Who can forgive sins but God alone?”

Markus 5:2

5:2 Just as Jesus ²²  was getting out of the boat, a man with an unclean spirit ²³  came from the tombs and met him. ²⁴ 

Markus 14:51

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

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 9:47

9:47 If your eye causes you to sin, tear it out! ²⁵  It is better to enter into the kingdom of God with one eye than to have ²⁶  two eyes and be thrown into hell,

Markus 1:45

1:45 But as the man ²⁷  went out he began to announce it publicly and spread the story widely, so that Jesus ²⁸  was no longer able to enter any town openly but stayed outside in remote places. Still ²⁹  they kept coming ³⁰  to him from everywhere.

Markus 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ³¹  is far from me.

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, ³²  for it is not you speaking, but the Holy Spirit.

Markus 6:5

6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them.

Markus 9:34

9:34 But they were silent, for on the way they had argued with one another about who was the greatest.

Markus 10:8

10:8 and the two will become one flesh. ³³  So they are no longer two, but one flesh.

Markus 15:6

Jesus and Barabbas

15:6 During the feast it was customary to release one prisoner to the people, ³⁴  whomever they requested.

Markus 6:54

6:54 As they got out of the boat, people immediately recognized Jesus. ³⁵ 

Markus 4:27

4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.

Markus 14:37

14:37 Then ³⁶  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 7:7

7:7 They worship me in vain,

teaching as doctrine the commandments of men.’ ³⁷ 

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ³⁸  the door, and he preached the word to them.

Markus 4:36

4:36 So ³⁹  after leaving the crowd, they took him along, just as he was, in the boat, ⁴⁰  and other boats were with him.

Markus 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ⁴¹  his sight and followed him on the road.

Markus 14:41

14:41 He came a third time and said to them, “Are you still sleeping and resting? ⁴²  Enough of that! ⁴³  The hour has come. Look, the Son of Man is betrayed into the hands of sinners.

Markus 10:18

10:18 Jesus said to him, “Why do you call me good? ⁴⁴  No one is good except God alone.

Markus 6:9

6:9 and to put on sandals but not to wear two tunics. ⁴⁵ 

Markus 6:32

6:32 So they went away by themselves in a boat to some remote place.

Markus 14:59

14:59 Yet even on this point their testimony did not agree.

Markus 15:5

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

Markus 11:24

11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours.

Markus 4:11

4:11 He said to them, “The secret ⁴⁶  of the kingdom of God has been given ⁴⁷  to you. But to those outside, everything is in parables,

Markus 5:1

Healing of a Demoniac

5:1 So ⁴⁸  they came to the other side of the lake, to the region of the Gerasenes. ⁴⁹ 

Markus 5:32

5:32 But ⁵⁰  he looked around to see who had done it.

Markus 9:6

9:6 (For they were afraid, and he did not know what to say.) ⁵¹ 

Markus 11:16

11:16 and he would not permit anyone to carry merchandise ⁵²  through the temple courts. ⁵³ 

Markus 15:3

15:3 Then ⁵⁴  the chief priests began to accuse him repeatedly.

Markus 6:37

6:37 But he answered them, ⁵⁵  “You ⁵⁶  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ⁵⁷  and give it to them to eat?”

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. ⁵⁸ 

Markus 9:2

The Transfiguration

9:2 Six days later ⁵⁹  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ⁶⁰ 

Markus 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Markus 9:41

9:41 For I tell you the truth, ⁶¹  whoever gives you a cup of water because ⁶²  you bear Christ’s ⁶³  name will never lose his reward.

Markus 14:7

14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! ⁶⁴ 

Markus 14:9

14:9 I tell you the truth, ⁶⁵  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Markus 14:60

14:60 Then ⁶⁶  the high priest stood up before them ⁶⁷  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Markus 15:21

The Crucifixion

15:21 The soldiers ⁶⁸  forced ⁶⁹  a passerby to carry his cross, ⁷⁰  Simon of Cyrene, who was coming in from the country ⁷¹  (he was the father of Alexander and Rufus).

Markus 3:13

Appointing the Twelve Apostles

3:13 Now ⁷²  Jesus went up the mountain ⁷³  and called for those he wanted, and they came to him.

Markus 5:29

5:29 At once the bleeding stopped, ⁷⁴  and she felt in her body that she was healed of her disease.

Markus 5:39

5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Markus 6:52

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

Markus 10:48

10:48 Many scolded ⁷⁵  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Markus 12:29

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one.

Markus 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ⁷⁶  ointment?

Markus 14:29

14:29 Peter said to him, “Even if they all fall away, I will not!”

Markus 14:34

14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”

Markus 16:13

16:13 They went back and told the rest, but they did not believe them.

Markus 1:7

1:7 He proclaimed, ⁷⁷  “One more powerful than I am is coming after me; I am not worthy ⁷⁸  to bend down and untie the strap ⁷⁹  of his sandals.

Markus 2:9

2:9 Which is easier, ⁸⁰  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?

Markus 2:17

2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. ⁸¹  I have not come to call the righteous, but sinners.”

Markus 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Markus 3:7

Crowds by the Sea

3:7 Then ⁸²  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ⁸³  And from Judea,

Markus 3:11

3:11 And whenever the unclean spirits ⁸⁴  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 3:27

3:27 But no one is able to enter a strong man’s ⁸⁵  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ⁸⁶ 

Markus 4:10

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables.

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ⁸⁷  isn’t brought to be put under a basket ⁸⁸  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 6:10

6:10 He said to them, “Wherever you enter a house, stay there ⁸⁹  until you leave the area.

Markus 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ⁹⁰  (that is, a gift for God),

Markus 9:5

9:5 So ⁹¹  Peter said to Jesus, ⁹²  “Rabbi, it is good for us to be here. Let us make three shelters ⁹³  – one for you, one for Moses, and one for Elijah.”

Markus 9:28

9:28 Then, ⁹⁴  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Markus 9:37

9:37 “Whoever welcomes ⁹⁵  one of these little children ⁹⁶  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

Markus 12:7

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’

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. ⁹⁷ 

Markus 13:3

Signs of the End of the Age

13:3 So ⁹⁸  while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, ⁹⁹  and Andrew asked him privately,

Markus 14:31

14:31 But Peter ¹⁰⁰  insisted emphatically, ¹⁰¹  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ¹⁰²  He has been raised! ¹⁰³  He is not here. Look, there is the place where they laid him.

Markus 6:31

6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).

Markus 13:8

13:8 For nation will rise up in arms ¹⁰⁴  against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. ¹⁰⁵  These are but the beginning of birth pains.

[5:28]  ¹ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.

[5:28]  ² tn Grk “saved.”

[5:28]  sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”

[8:14]  ³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:13]  ⁴ tn Grk “anything.”

[3:4]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:17]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ⁷ tn Grk “are temporary.”

[6:56]  ⁸ tn Grk “asked that they might touch.”

[2:26]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² sn See 1 Sam 21:1-6.

[6:8]  ¹³ sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

[6:8]  ¹⁴ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[13:32]  ¹⁵ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

[6:23]  ¹⁶ tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[6:23]  ¹⁷ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[14:61]  ¹⁸ tn Grk “questioned him and said to him.”

[14:61]  ¹⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.

[6:22]  ²⁰ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

[2:7]  ²¹ 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.

[5:2]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ²³ sn Unclean spirit refers to an evil spirit.

[5:2]  ²⁴ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[9:47]  ²⁵ tn Grk “throw it out.”

[9:47]  ²⁶ tn Grk “than having.”

[1:45]  ²⁷ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ²⁹ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ³⁰ tn The imperfect verb has been translated iteratively.

[7:6]  ³¹ tn The term “heart” is a collective singular in the Greek text.

[13:11]  ³² tn Grk “in that hour.”

[10:8]  ³³ sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.

[15:6]  ³⁴ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[15:6]  sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.

[6:54]  ³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:37]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:7]  ³⁷ sn A quotation from Isa 29:13.

[2:2]  ³⁸ 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.

[4:36]  ³⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ⁴⁰ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[10:52]  ⁴¹ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[14:41]  ⁴² tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

[14:41]  ⁴³ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.

[10:18]  ⁴⁴ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[6:9]  ⁴⁵ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[4:11]  ⁴⁶ tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ⁴⁷ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[5:1]  ⁴⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[5:1]  ⁴⁹ tc The textual tradition here is quite complicated. Most later mss (A C ˹³ Ï sy^p,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א² L Δ Θ Ë¹ 28 33 565 579 700 892 1241 1424 al sy^s bo) have “Gergesenes.” Others (א* B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.

[5:1]  sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[5:32]  ⁵⁰ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ⁵¹ sn This is a parenthetical note by the author.

[11:16]  ⁵² tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.

[11:16]  ⁵³ tn Grk “the temple.”

[15:3]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:37]  ⁵⁵ tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

[6:37]  ⁵⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ⁵⁷ sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.

[6:55]  ⁵⁸ tn Grk “wherever they heard he was.”

[9:2]  ⁵⁹ tn Grk “And after six days.”

[9:2]  ⁶⁰ 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).

[9:41]  ⁶¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ⁶² tn Grk “in [the] name that of Christ you are.”

[9:41]  ⁶³ tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:41]  sn See the note on Christ in 8:29.

[14:7]  ⁶⁴ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[14:9]  ⁶⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:60]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ⁶⁷ tn Grk “in the middle.”

[15:21]  ⁶⁸ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ⁶⁹ tn Or “conscripted”; or “pressed into service.”

[15:21]  ⁷⁰ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

[15:21]  ⁷¹ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[3:13]  ⁷² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ⁷³ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:13]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[5:29]  ⁷⁴ tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[10:48]  ⁷⁵ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[14:4]  ⁷⁶ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.

[1:7]  ⁷⁷ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ⁷⁸ tn Grk “of whom I am not worthy.”

[1:7]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:7]  ⁷⁹ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[2:9]  ⁸⁰ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[2:17]  ⁸¹ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[3:7]  ⁸² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ⁸³ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[3:11]  ⁸⁴ sn Unclean spirits refers to evil spirits.

[3:27]  ⁸⁵ sn The strong man here pictures Satan.

[3:27]  ⁸⁶ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[4:21]  ⁸⁷ 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]  ⁸⁸ 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).

[6:10]  ⁸⁹ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[7:11]  ⁹⁰ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[9:5]  ⁹¹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ⁹² tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ⁹³ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

[9:28]  ⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:37]  ⁹⁵ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ⁹⁶ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[12:32]  ⁹⁷ sn A quotation from Deut 4:35.

[13:3]  ⁹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:3]  ⁹⁹ 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.

[14:31]  ¹⁰⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ¹⁰¹ tn Grk “said emphatically.”

[16:6]  ¹⁰² sn See the note on Crucify in 15:13.

[16:6]  ¹⁰³ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[13:8]  ¹⁰⁴ tn For the translation “rise up in arms” see L&N 55.2.

[13:8]  ¹⁰⁵ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.