Markus 4:2

4:2 He taught them many things in parables, ¹  and in his teaching said to them:

Markus 7:7

7:7 They worship me in vain,

teaching as doctrine the commandments of men.’ ² 

Markus 1:22

1:22 The people there ³  were amazed by his teaching, because he taught them like one who had authority, ⁴  not like the experts in the law. ⁵ 

Markus 6:12

6:12 So ⁶  they went out and preached that all should repent.

Markus 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁷  went out again by the sea. The whole crowd came to him, and he taught them.

Markus 1:21

Jesus’ Authority

1:21 Then ⁸  they went to Capernaum. ⁹  When the Sabbath came, ¹⁰  Jesus ¹¹  went into the synagogue ¹²  and began to teach.

Markus 6:6

6:6 And he was amazed because of their unbelief. Then ¹³  he went around among the villages and taught.

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 ¹⁴  say that the Christ ¹⁵  is David’s son? ¹⁶ 

Markus 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ¹⁷  also said, “Watch out for the experts in the law. ¹⁸  They like walking ¹⁹  around in long robes and elaborate greetings ²⁰  in the marketplaces,

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ²¹  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ²²  you did not arrest me. But this has happened so that ²³  the scriptures would be fulfilled.”

Markus 11:18

11:18 The chief priests and the experts in the law ²⁴  heard it and they considered how they could assassinate ²⁵  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 10:1

Divorce

10:1 Then ²⁶  Jesus ²⁷  left that place and went to the region of Judea and ²⁸  beyond the Jordan River. ²⁹  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ³⁰  They ³¹  will kill him, ³²  and after three days he will rise.” ³³ 

Markus 6:34

6:34 As Jesus ³⁴  came ashore ³⁵  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ³⁶  he taught them many things.

Markus 11:17

11:17 Then he began to teach ³⁷  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ³⁸  But you have turned it into a den ³⁹  of robbers!” ⁴⁰ 

Markus 3:14

3:14 He ⁴¹  appointed twelve (whom he named apostles ⁴² ), ⁴³  so that they would be with him and he could send them to preach

Markus 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ⁴⁴  the whole crowd was on the shore by the lake.

Markus 1:39

1:39 So ⁴⁵  he went into all of Galilee preaching in their synagogues ⁴⁶  and casting out demons.

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁴⁷  Jesus ⁴⁸  began to teach them that the Son of Man must suffer ⁴⁹  many things and be rejected by the elders, chief priests, and experts in the law, ⁵⁰  and be killed, and after three days rise again.

Markus 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ⁵¹  Many who heard him were astonished, saying, “Where did he get these ideas? ⁵²  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

Markus 12:14

12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality ⁵³  but teach the way of God in accordance with the truth. ⁵⁴  Is it right ⁵⁵  to pay taxes ⁵⁶  to Caesar ⁵⁷  or not? Should we pay or shouldn’t we?”

Markus 4:33

The Use of Parables

4:33 So ⁵⁸  with many parables like these, he spoke the word to them, as they were able to hear.

Markus 7:13

7:13 Thus you nullify ⁵⁹  the word of God by your tradition that you have handed down. And you do many things like this.”

Markus 1:38

1:38 He replied, ⁶⁰  “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.” ⁶¹ 

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ⁶²  the door, and he preached the word to them.

Markus 1:4

1:4 In the wilderness ⁶³  John the baptizer ⁶⁴  began preaching a baptism of repentance for the forgiveness of sins. ⁶⁵ 

Markus 1:7

1:7 He proclaimed, ⁶⁶  “One more powerful than I am is coming after me; I am not worthy ⁶⁷  to bend down and untie the strap ⁶⁸  of his sandals.

Markus 4:34

4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Markus 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

Markus 7:8-9

7:8 Having no regard ⁶⁹  for the command of God, you hold fast to human tradition.” ⁷⁰  7:9 He also said to them, “You neatly reject the commandment of God in order to set up ⁷¹  your tradition.

Markus 1:14

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ⁷²  Jesus went into Galilee and proclaimed the gospel ⁷³  of God. ⁷⁴ 

Markus 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Markus 6:7

Sending Out the Twelve Apostles

6:7 Jesus ⁷⁵  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ⁷⁶ 

Markus 13:28

The Parable of the Fig Tree

13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

Markus 1:17

1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ⁷⁷ 

Markus 4:14

4:14 The sower sows the word.

Markus 4:17

4:17 But ⁷⁸  they have no root in themselves and do not endure. ⁷⁹  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 6:20

6:20 because Herod stood in awe of ⁸⁰  John and protected him, since he knew that John ⁸¹  was a righteous and holy man. When Herod ⁸²  heard him, he was thoroughly baffled, ⁸³  and yet ⁸⁴  he liked to listen to John. ⁸⁵ 

Markus 7:22

7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Markus 9:32

9:32 But they did not understand this statement and were afraid to ask him.

Markus 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ⁸⁶  comes and snatches the word ⁸⁷  that was sown in them.

Markus 7:3

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ⁸⁸  holding fast to the tradition of the elders.

Markus 7:5

7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ⁸⁹  with unwashed hands?”

Markus 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ⁹⁰  (that is, a gift for God),

Markus 4:16

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.

Markus 4:18

4:18 Others are the ones sown among thorns: They are those who hear the word,

Markus 7:10

7:10 For Moses said, ‘Honor your father and your mother,’ ⁹¹  and, ‘Whoever insults his father or mother must be put to death.’ ⁹² 

Markus 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ⁹³ 

Markus 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ⁹⁴  when he comes in the glory of his Father with the holy angels.”

Markus 6:11

6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off ⁹⁵  your feet as a testimony against them.”

Markus 12:1

The Parable of the Tenants

12:1 Then ⁹⁶  he began to speak to them in parables: “A man planted a vineyard. ⁹⁷  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ⁹⁸  he leased it to tenant farmers ⁹⁹  and went on a journey.

Markus 4:10-11

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables. 4:11 He said to them, “The secret ¹⁰⁰  of the kingdom of God has been given ¹⁰¹  to you. But to those outside, everything is in parables,

Markus 4:19

4:19 but ¹⁰²  worldly cares, the seductiveness of wealth, ¹⁰³  and the desire for other things come in and choke the word, ¹⁰⁴  and it produces nothing.

Markus 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ¹⁰⁵  Jesus ¹⁰⁶  did not want anyone to know,

Markus 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ¹⁰⁷  And the large crowd was listening to him with delight.

Markus 4:20

4:20 But ¹⁰⁸  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

[4:2]  ¹ sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[7:7]  ² sn A quotation from Isa 29:13.

[1:22]  ³ tn Grk “They.”

[1:22]  ⁴ 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]  ⁵ 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.

[6:12]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:13]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ⁹ sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[1:21]  map For location see Map1 D2; Map2 C3; Map3 B2.

[1:21]  ¹⁰ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[1:21]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ¹² sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

[6:6]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:35]  ¹⁴ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ¹⁵ 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]  ¹⁶ 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.

[12:38]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ¹⁸ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ¹⁹ 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]  ²⁰ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[6:30]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:49]  ²² tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ²³ tn Grk “But so that”; the verb “has happened” is implied.

[11:18]  ²⁴ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ²⁵ tn Grk “how they could destroy him.”

[10:1]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ²⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ²⁸ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ²⁹ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[9:31]  ³⁰ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ³¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ³² tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ³³ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[6:34]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ³⁵ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ³⁶ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[11:17]  ³⁷ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ³⁸ sn A quotation from Isa 56:7.

[11:17]  ³⁹ tn Or “a hideout” (see L&N 1.57).

[11:17]  ⁴⁰ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[3:14]  ⁴¹ tn Grk “And he.”

[3:14]  ⁴² sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ⁴³ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[4:1]  ⁴⁴ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[1:39]  ⁴⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ⁴⁶ sn See the note on synagogue in 1:21.

[8:31]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁴⁹ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ⁵⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[6:2]  ⁵¹ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[6:2]  ⁵² tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.

[12:14]  ⁵³ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ⁵⁴ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[12:14]  ⁵⁵ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[12:14]  ⁵⁶ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[12:14]  sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

[12:14]  ⁵⁷ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).

[4:33]  ⁵⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[7:13]  ⁵⁹ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[1:38]  ⁶⁰ tn Grk “And he said to them.”

[1:38]  ⁶¹ tn Grk “Because for this purpose I have come forth.”

[2:2]  ⁶² tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[1:4]  ⁶³ tn Or “desert.”

[1:4]  ⁶⁴ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[1:4]  ⁶⁵ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.

[1:7]  ⁶⁶ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ⁶⁷ tn Grk “of whom I am not worthy.”

[1:7]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:7]  ⁶⁸ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[7:8]  ⁶⁹ tn Grk “Having left the command.”

[7:8]  ⁷⁰ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

[7:9]  ⁷¹ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[1:14]  ⁷² tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ⁷³ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ⁷⁴ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[6:7]  ⁷⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁷⁶ sn The phrase unclean spirits refers to evil spirits.

[1:17]  ⁷⁷ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[1:17]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 16; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[4:17]  ⁷⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ⁷⁹ tn Grk “are temporary.”

[6:20]  ⁸⁰ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ⁸¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ⁸² tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁸³ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[6:20]  ⁸⁴ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ⁸⁵ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[4:15]  ⁸⁶ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ⁸⁷ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[7:3]  ⁸⁸ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[7:5]  ⁸⁹ tn Grk “eat bread.”

[7:11]  ⁹⁰ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[7:10]  ⁹¹ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ⁹² sn A quotation from Exod 21:17; Lev 20:9.

[10:5]  ⁹³ tn Grk “heart” (a collective singular).

[8:38]  ⁹⁴ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[6:11]  ⁹⁵ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[12:1]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ⁹⁷ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[12:1]  ⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ⁹⁹ sn The leasing of land to tenant farmers was common in this period.

[4:11]  ¹⁰⁰ tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ¹⁰¹ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:19]  ¹⁰² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ¹⁰³ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ¹⁰⁴ sn That is, their concern for spiritual things is crowded out by material things.

[9:30]  ¹⁰⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ¹⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ¹⁰⁷ 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).

[4:20]  ¹⁰⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.