Markus 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ¹  them.

Markus 1:40

Cleansing a Leper

1:40 Now ²  a leper ³  came to him and fell to his knees, asking for help. “If ⁴  you are willing, you can make me clean,” he said.

Markus 4:7

4:7 Other seed fell among the thorns, ⁵  and they grew up and choked it, ⁶  and it did not produce grain.

Markus 10:51

10:51 Then ⁷  Jesus said to him, ⁸  “What do you want me to do for you?” The blind man replied, “Rabbi, ⁹  let me see again.” ¹⁰ 

Markus 11:17

11:17 Then he began to teach ¹¹  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ¹²  But you have turned it into a den ¹³  of robbers!” ¹⁴ 

Markus 11:33

11:33 So ¹⁵  they answered Jesus, ¹⁶  “We don’t know.” ¹⁷  Then Jesus said to them, “Neither will I tell you ¹⁸  by what authority ¹⁹  I am doing these things.”

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 ²⁰  say that the Christ ²¹  is David’s son? ²² 

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ²³  in charge, assigning ²⁴  to each his work, and commanded the doorkeeper to stay alert.

Markus 14:23

14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it.

Markus 14:54

14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ²⁵  was sitting with the guards ²⁶  and warming himself by the fire.

Markus 14:60

14:60 Then ²⁷  the high priest stood up before them ²⁸  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Markus 15:40

15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, ²⁹  and Salome.

[1:31]  ¹ tn The imperfect verb is taken ingressively here.

[1:40]  ² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ³ 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]  ⁴ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[4:7]  ⁵ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[4:7]  ⁶ sn That is, crowded out the good plants.

[10:51]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ⁸ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ⁹ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ¹⁰ tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

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

[11:17]  ¹² sn A quotation from Isa 56:7.

[11:17]  ¹³ tn Or “a hideout” (see L&N 1.57).

[11:17]  ¹⁴ 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.

[11:33]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:33]  ¹⁶ tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.

[11:33]  ¹⁷ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

[11:33]  ¹⁸ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[11:33]  ¹⁹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.

[12:35]  ²⁰ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ²¹ 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]  ²² 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]  ²³ tn See the note on the word “slave” in 10:44.

[13:34]  ²⁴ tn Grk “giving.”

[14:54]  ²⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:54]  ²⁶ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[14:60]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ²⁸ tn Grk “in the middle.”

[15:40]  ²⁹ sn In Matt 27:56 the name Joses is written as Joseph.