Markus 7:5

7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ¹  with unwashed hands?”

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ²  On the way he asked his disciples, ³  “Who do people say that I am?”

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ⁴  “Children, how hard it is ⁵  to enter the kingdom of God!

Markus 14:12

The Passover

14:12 Now ⁶  on the first day of the feast of ⁷  Unleavened Bread, when the Passover lamb is sacrificed, ⁸  Jesus’ ⁹  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ¹⁰ 

[7:5]  ¹ tn Grk “eat bread.”

[8:27]  ² map Fpr location see Map1 C1; Map2 F4.

[8:27]  ³ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[10:24]  ⁴ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ⁵ 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.

[14:12]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ⁷ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ⁸ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹⁰ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.