Markus 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ¹  above Jesus. ²  Then, ³  after tearing it out, they lowered the stretcher the paralytic was lying on.

Markus 9:9

9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.

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 ⁴  two hands and go into hell, ⁵  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 ⁶  two feet and be thrown into hell.

Markus 11:11

11:11 Then ⁷  Jesus ⁸  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 11:15

Cleansing the Temple

11:15 Then ⁹  they came to Jerusalem. ¹⁰  Jesus ¹¹  entered the temple area ¹²  and began to drive out those who were selling and buying in the temple courts. ¹³  He turned over the tables of the money changers and the chairs of those selling doves,

Markus 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ¹⁴  was still speaking, Judas, one of the twelve, arrived. ¹⁵  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ¹⁶  and elders.

[2:4]  ¹ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:43]  ⁴ tn Grk “than having.”

[9:43]  ⁵ 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]  ⁶ tn Grk “than having.”

[11:11]  ⁷ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ¹¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ¹² tn Grk “the temple.”

[11:15]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[11:15]  ¹³ tn Grk “the temple.”

[11:15]  sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[14:43]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ¹⁵ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

[14:43]  ¹⁶ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.