Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ¹  he spit on his eyes, placed his hands on his eyes ²  and asked, “Do you see anything?”

Markus 8:34

Following Jesus

8:34 Then ³  Jesus ⁴  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ⁵  he must deny ⁶  himself, take up his cross, ⁷  and follow me.

Markus 9:1

9:1 And he said to them, “I tell you the truth, ⁸  there are some standing here who will not ⁹  experience ¹⁰  death before they see the kingdom of God come with power.” ¹¹ 

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 ¹²  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Markus 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ¹³  must marry ¹⁴  the widow and father children ¹⁵  for his brother.’ ¹⁶ 

Markus 14:65

14:65 Then ¹⁷  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ¹⁸  him.

[8:23]  ¹ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ² tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[8:34]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ⁵ tn Grk “to follow after me.”

[8:34]  ⁶ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ⁷ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:1]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ⁹ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹⁰ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹¹ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[11:13]  ¹² tn Grk “anything.”

[12:19]  ¹³ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ¹⁴ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ¹⁵ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ¹⁶ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[14:65]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ¹⁸ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.