Markus 1:34

1:34 So ¹  he healed many who were sick with various diseases and drove out many demons. ²  But ³  he would not permit the demons to speak, ⁴  because they knew him. ⁵ 

Markus 2:19

2:19 Jesus ⁶  said to them, “The wedding guests ⁷  cannot fast while the bridegroom ⁸  is with them, can they? ⁹  As long as they have the bridegroom with them they do not fast.

Markus 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ¹⁰  two hands and go into hell, ¹¹  to the unquenchable fire.

Markus 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹²  two feet and be thrown into hell.

Markus 9:47

9:47 If your eye causes you to sin, tear it out! ¹³  It is better to enter into the kingdom of God with one eye than to have ¹⁴  two eyes and be thrown into hell,

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 ¹⁵  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Markus 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ¹⁶  also forgive you your sins.”

Markus 14:3

Jesus’ Anointing

14:3 Now ¹⁷  while Jesus ¹⁸  was in Bethany at the house of Simon the leper, reclining at the table, ¹⁹  a woman came with an alabaster jar ²⁰  of costly aromatic oil ²¹  from pure nard. After breaking open the jar, she poured it on his head.

[1:34]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ² sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁴ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁵ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[2:19]  ⁶ tn Grk “And Jesus.”

[2:19]  ⁷ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ⁸ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[9:43]  ¹⁰ tn Grk “than having.”

[9:43]  ¹¹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:45]  ¹² tn Grk “than having.”

[9:47]  ¹³ tn Grk “throw it out.”

[9:47]  ¹⁴ tn Grk “than having.”

[11:13]  ¹⁵ tn Grk “anything.”

[11:25]  ¹⁶ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[14:3]  ¹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:3]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:3]  ¹⁹ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:3]  ²⁰ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[14:3]  ²¹ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[14:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.