Markus 1:38

1:38 He replied, ¹  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ² 

Markus 2:19

2:19 Jesus ³  said to them, “The wedding guests ⁴  cannot fast while the bridegroom ⁵  is with them, can they? ⁶  As long as they have the bridegroom with them they do not fast.

Markus 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Markus 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Markus 9:5

9:5 So ⁷  Peter said to Jesus, ⁸  “Rabbi, it is good for us to be here. Let us make three shelters ⁹  – one for you, one for Moses, and one for Elijah.”

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ¹⁰  “Children, how hard it is ¹¹  to enter the kingdom of God!

Markus 10:29

10:29 Jesus said, “I tell you the truth, ¹²  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel

Markus 10:37

10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.”

Markus 11:14

11:14 He said to it, ¹³  “May no one ever eat fruit from you again.” And his disciples heard it. ¹⁴ 

Markus 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ¹⁵  say that the Christ ¹⁶  is David’s son? ¹⁷ 

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ¹⁸  in charge, assigning ¹⁹  to each his work, and commanded the doorkeeper to stay alert.

Markus 14:30

14:30 Jesus said to him, “I tell you the truth, ²⁰  today – this very night – before a rooster crows twice, you will deny me three times.”

[1:38]  ¹ tn Grk “And he said to them.”

[1:38]  ² tn Grk “Because for this purpose I have come forth.”

[2:19]  ³ tn Grk “And Jesus.”

[2:19]  ⁴ 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]  ⁵ 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]  ⁶ 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?”).

[9:5]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ⁸ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ⁹ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

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

[10:24]  ¹¹ 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.

[10:29]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:14]  ¹³ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ¹⁴ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[12:35]  ¹⁵ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ¹⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  sn See the note on Christ in 8:29.

[12:35]  ¹⁷ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[13:34]  ¹⁸ tn See the note on the word “slave” in 10:44.

[13:34]  ¹⁹ tn Grk “giving.”

[14:30]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”