Markus 6:20

6:20 because Herod stood in awe of ¹  John and protected him, since he knew that John ²  was a righteous and holy man. When Herod ³  heard him, he was thoroughly baffled, ⁴  and yet ⁵  he liked to listen to John. ⁶ 

Markus 6:34

6:34 As Jesus ⁷  came ashore ⁸  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ⁹  he taught them many things.

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 ¹⁰  is far from me.

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 12:28

The Greatest Commandment

12:28 Now ¹¹  one of the experts in the law ¹²  came and heard them debating. When he saw that Jesus ¹³  answered them well, he asked him, “Which commandment is the most important of all?”

Markus 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ¹⁴  and to love your neighbor as yourself ¹⁵  is more important than all burnt offerings and sacrifices.”

Markus 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ¹⁶  this poor widow has put more into the offering box ¹⁷  than all the others. ¹⁸ 

[6:20]  ¹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁴ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

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

[6:20]  ⁵ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

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

[6:34]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ⁸ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ⁹ 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.

[7:6]  ¹⁰ tn The term “heart” is a collective singular in the Greek text.

[12:28]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:28]  ¹² tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:28]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:33]  ¹⁴ sn A quotation from Deut 6:5.

[12:33]  ¹⁵ sn A quotation from Lev 19:18.

[12:43]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ¹⁷ tn See the note on the term “offering box” in v. 41.

[12:43]  ¹⁸ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.