Markus 1:9-10

The Baptism and Temptation of Jesus

1:9 Now ¹  in those days Jesus came from Nazareth ²  in Galilee and was baptized by John in the Jordan River. ³  1:10 And just as Jesus ⁴  was coming up out of the water, he saw the heavens ⁵  splitting apart and the Spirit descending on him like a dove. ⁶ 

Markus 1:16

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ⁷ 

Markus 1:20

1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Markus 1:22

1:22 The people there ⁸  were amazed by his teaching, because he taught them like one who had authority, ⁹  not like the experts in the law. ¹⁰ 

Markus 1:40

Cleansing a Leper

1:40 Now ¹¹  a leper ¹²  came to him and fell to his knees, asking for help. “If ¹³  you are willing, you can make me clean,” he said.

Markus 2:9

2:9 Which is easier, ¹⁴  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?

Markus 2:23

Lord of the Sabbath

2:23 Jesus ¹⁵  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ¹⁶  as they made their way.

Markus 3:11

3:11 And whenever the unclean spirits ¹⁷  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 3:22

3:22 The experts in the law ¹⁸  who came down from Jerusalem ¹⁹  said, “He is possessed by Beelzebul,” ²⁰  and, “By the ruler ²¹  of demons he casts out demons.”

Markus 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ²²  are my mother and my brothers!

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ²³  and more will be added to you.

Markus 4:36

4:36 So ²⁴  after leaving the crowd, they took him along, just as he was, in the boat, ²⁵  and other boats were with him.

Markus 5:21

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Markus 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Markus 5:29

5:29 At once the bleeding stopped, ²⁶  and she felt in her body that she was healed of her disease.

Markus 5:31

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

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ²⁷  and it is already very late.

Markus 6:38

6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.”

Markus 6:45

Walking on Water

6:45 Immediately Jesus ²⁸  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ²⁹  “Have courage! It is I. Do not be afraid.”

Markus 7:10

7:10 For Moses said, ‘Honor your father and your mother,’ ³⁰  and, ‘Whoever insults his father or mother must be put to death.’ ³¹ 

Markus 7:18

7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him?

Markus 7:27-28

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ³²  7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Markus 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

Markus 7:33

7:33 After Jesus ³³  took him aside privately, away from the crowd, he put his fingers in the man’s ³⁴  ears, and after spitting, he touched his tongue. ³⁵ 

Markus 8:3

8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Markus 8:11

The Demand for a Sign

8:11 Then the Pharisees ³⁶  came and began to argue with Jesus, asking for ³⁷  a sign from heaven ³⁸  to test him.

Markus 9:7

9:7 Then ³⁹  a cloud ⁴⁰  overshadowed them, ⁴¹  and a voice came from the cloud, “This is my one dear Son. ⁴²  Listen to him!” ⁴³ 

Markus 10:17

The Rich Man

10:17 Now ⁴⁴  as Jesus ⁴⁵  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ⁴⁶ 

Markus 10:35

The Request of James and John

10:35 Then ⁴⁷  James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.”

Markus 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ⁴⁸  for many.”

Markus 10:47

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ⁴⁹  “Jesus, Son of David, ⁵⁰  have mercy ⁵¹  on me!”

Markus 10:49

10:49 Jesus stopped and said, “Call him.” So ⁵²  they called the blind man and said to him, “Have courage! Get up! He is calling you.”

Markus 11:1

The Triumphal Entry

11:1 Now ⁵³  as they approached Jerusalem, ⁵⁴  near Bethphage ⁵⁵  and Bethany, at the Mount of Olives, ⁵⁶  Jesus ⁵⁷  sent two of his disciples

Markus 11:3

11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it ⁵⁸  and will send it back here soon.’”

Markus 11:11

11:11 Then ⁵⁹  Jesus ⁶⁰  entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.

Markus 11:14

11:14 He said to it, ⁶¹  “May no one ever eat fruit from you again.” And his disciples heard it. ⁶² 

Markus 11:24

11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours.

Markus 11:29

11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things:

Markus 12:9

12:9 What then will the owner of the vineyard do? He will come and destroy ⁶³  those tenants and give the vineyard to others. ⁶⁴ 

Markus 12:16-17

12:16 So ⁶⁵  they brought one, and he said to them, “Whose image ⁶⁶  is this, and whose inscription?” They replied, ⁶⁷  “Caesar’s.” 12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁶⁸  And they were utterly amazed at him.

Markus 12:37-38

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ⁶⁹  And the large crowd was listening to him with delight.

Warnings About Experts in the Law

12:38 In his teaching Jesus ⁷⁰  also said, “Watch out for the experts in the law. ⁷¹  They like walking ⁷²  around in long robes and elaborate greetings ⁷³  in the marketplaces,

Markus 12:41

The Widow’s Offering

12:41 Then ⁷⁴  he ⁷⁵  sat down opposite the offering box, ⁷⁶  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 13:1

The Destruction of the Temple

13:1 Now ⁷⁷  as Jesus ⁷⁸  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ⁷⁹ 

Markus 13:27

13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. ⁸⁰ 

Markus 14:18

14:18 While they were at the table ⁸¹  eating, Jesus said, “I tell you the truth, ⁸²  one of you eating with me will betray me.” ⁸³ 

Markus 14:27

The Prediction of Peter’s Denial

14:27 Then ⁸⁴  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ⁸⁵ 

Markus 14:32

Gethsemane

14:32 Then ⁸⁶  they went to a place called Gethsemane, and Jesus ⁸⁷  said to his disciples, “Sit here while I pray.”

Markus 14:35

14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.

Markus 14:40

14:40 When he came again he found them sleeping; they could not keep their eyes open. ⁸⁸  And they did not know what to tell him.

Markus 14:55

14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything.

Markus 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Markus 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ⁸⁹  one of them, because you are also a Galilean.”

Markus 15:21

The Crucifixion

15:21 The soldiers ⁹⁰  forced ⁹¹  a passerby to carry his cross, ⁹²  Simon of Cyrene, who was coming in from the country ⁹³  (he was the father of Alexander and Rufus).

Markus 15:32

15:32 Let the Christ, ⁹⁴  the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. ⁹⁵ 

Markus 15:41

15:41 When he was in Galilee, they had followed him and given him support. ⁹⁶  Many other women who had come up with him to Jerusalem ⁹⁷  were there too.

Markus 16:5

16:5 Then ⁹⁸  as they went into the tomb, they saw a young man dressed in a white robe ⁹⁹  sitting on the right side; and they were alarmed.

Markus 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ¹⁰⁰  they will place their hands on the sick and they will be well.”

[1:9]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ³ tn “River” is not in the Greek text but is supplied for clarity.

[1:10]  ⁴ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ⁵ tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ⁶ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:16]  ⁷ sn This is a parenthetical comment by the author.

[1:22]  ⁸ tn Grk “They.”

[1:22]  ⁹ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ¹⁰ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[1:40]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ¹² sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[1:40]  ¹³ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[2:9]  ¹⁴ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[2:23]  ¹⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ¹⁶ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[3:11]  ¹⁷ sn Unclean spirits refers to evil spirits.

[3:22]  ¹⁸ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ²⁰ tn Grk “He has Beelzebul.”

[3:22]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[3:22]  ²¹ tn Or “prince.”

[3:34]  ²² tn Grk “Behold my mother and my brothers.”

[4:24]  ²³ tn Grk “by [the measure] with which you measure it will be measured to you.”

[4:36]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ²⁵ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[5:29]  ²⁶ tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[6:35]  ²⁷ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:45]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:50]  ²⁹ tn Grk “he spoke with them, and said to them.”

[7:10]  ³⁰ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ³¹ sn A quotation from Exod 21:17; Lev 20:9.

[7:27]  ³² tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:27]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[7:33]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ³⁴ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ³⁵ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[8:11]  ³⁶ sn See the note on Pharisees in 2:16.

[8:11]  ³⁷ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ³⁸ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[9:7]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ⁴⁰ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ⁴¹ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ⁴² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ⁴³ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[10:17]  ⁴⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.

[10:17]  ⁴⁶ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[10:35]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:45]  ⁴⁸ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[10:47]  ⁴⁹ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ⁵⁰ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  ⁵¹ sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[10:49]  ⁵² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:1]  ⁵³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:3]  ⁵⁸ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[11:11]  ⁵⁹ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:14]  ⁶¹ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ⁶² 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.

[12:9]  ⁶³ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[12:9]  ⁶⁴ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[12:16]  ⁶⁵ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[12:16]  ⁶⁶ tn Or “whose likeness.”

[12:16]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[12:16]  ⁶⁷ tn Grk “they said to him.”

[12:17]  ⁶⁸ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[12:37]  ⁶⁹ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[12:38]  ⁷⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ⁷¹ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ⁷² tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ⁷³ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[12:41]  ⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ⁷⁵ 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]  ⁷⁶ 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).

[13:1]  ⁷⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ⁷⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[13:27]  ⁸⁰ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[14:18]  ⁸¹ tn Grk “while they were reclined at the table.”

[14:18]  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.

[14:18]  ⁸² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ⁸³ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:27]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ⁸⁵ sn A quotation from Zech 13:7.

[14:32]  ⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:40]  ⁸⁸ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[14:70]  ⁸⁹ tn Grk “Truly you are.”

[15:21]  ⁹⁰ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ⁹¹ tn Or “conscripted”; or “pressed into service.”

[15:21]  ⁹² sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

[15:21]  ⁹³ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[15:32]  ⁹⁴ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:32]  sn See the note on Christ in 8:29.

[15:32]  ⁹⁵ sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).

[15:41]  ⁹⁶ tn Grk “and ministered to him.”

[15:41]  sn Cf. Luke 8:3.

[15:41]  ⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:5]  ⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ⁹⁹ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[16:18]  ¹⁰⁰ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.