Markus 1:5

1:5 People ¹  from the whole Judean countryside and all of Jerusalem ²  were going out to him, and he was baptizing them ³  in the Jordan River as they confessed their sins.

Markus 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ⁴  boat mending nets.

Markus 3:7

Crowds by the Sea

3:7 Then ⁵  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ⁶  And from Judea,

Markus 5:22

5:22 Then ⁷  one of the synagogue rulers, ⁸  named Jairus, ⁹  came up, and when he saw Jesus, ¹⁰  he fell at his feet.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ¹¹  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 7:32

7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him.

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ¹²  Jesus ¹³  called his disciples and said to them,

Markus 11:1

The Triumphal Entry

11:1 Now ¹⁴  as they approached Jerusalem, ¹⁵  near Bethphage ¹⁶  and Bethany, at the Mount of Olives, ¹⁷  Jesus ¹⁸  sent two of his disciples

Markus 11:32

11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).

Markus 12:41

The Widow’s Offering

12:41 Then ¹⁹  he ²⁰  sat down opposite the offering box, ²¹  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 13:3

Signs of the End of the Age

13:3 So ²²  while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, ²³  and Andrew asked him privately,

Markus 13:12

13:12 Brother will hand over brother to death, and a father his child. Children will rise against ²⁴  parents and have them put to death.

Markus 13:28

The Parable of the Fig Tree

13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

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 ²⁵  – except the Father.

Markus 14:61

14:61 But he was silent and did not answer. Again the high priest questioned him, ²⁶  “Are you the Christ, ²⁷  the Son of the Blessed One?”

[1:5]  ¹ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ³ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[1:19]  ⁴ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[3:7]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ⁶ 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.

[5:22]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ⁸ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ⁹ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:45]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:1]  ¹² tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ¹⁶ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[11:1]  ¹⁷ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[11:1]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:41]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ²⁰ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

[12:41]  ²¹ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[12:41]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

[13:3]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:3]  ²³ 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.

[13:12]  ²⁴ tn Or “will rebel against.”

[13:32]  ²⁵ 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.

[14:61]  ²⁶ tn Grk “questioned him and said to him.”

[14:61]  ²⁷ 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.