Markus 1:40

Cleansing a Leper

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

Markus 2:19

2:19 Jesus ⁴  said to them, “The wedding guests ⁵  cannot fast while the bridegroom ⁶  is with them, can they? ⁷  As long as they have the bridegroom with them they do not fast.

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ⁸  isn’t brought to be put under a basket ⁹  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 4:34

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

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 6:7-8

Sending Out the Twelve Apostles

6:7 Jesus ¹⁰  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ¹¹  6:8 He instructed them to take nothing for the journey except a staff ¹²  – no bread, no bag, ¹³  no money in their belts –

Markus 7:4

7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. ¹⁴ ) ¹⁵ 

Markus 8:25

8:25 Then Jesus ¹⁶  placed his hands on the man’s ¹⁷  eyes again. And he opened his eyes, ¹⁸  his sight was restored, and he saw everything clearly.

Markus 8:34

Following Jesus

8:34 Then ¹⁹  Jesus ²⁰  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ²¹  he must deny ²²  himself, take up his cross, ²³  and follow me.

Markus 9:35

9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”

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 ²⁴  two hands and go into hell, ²⁵  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 ²⁶  two feet and be thrown into hell.

Markus 11:4

11:4 So ²⁷  they went and found a colt tied at a door, outside in the street, and untied it.

Markus 14:9

14:9 I tell you the truth, ²⁸  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Markus 14:36

14:36 He said, “Abba, ²⁹  Father, all things are possible for you. Take this cup ³⁰  away from me. Yet not what I will, but what you will.”

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 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ³¹  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ³² 

Markus 15:43

15:43 Joseph of Arimathea, a highly regarded member of the council, ³³  who was himself looking forward to ³⁴  the kingdom of God, ³⁵  went boldly to Pilate and asked for the body of Jesus. ³⁶ 

Markus 16:12

16:12 After this he appeared in a different form to two of them while they were on their way to the country.

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

[1:40]  ² 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]  ³ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[2:19]  ⁴ tn Grk “And Jesus.”

[2:19]  ⁵ 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]  ⁶ 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]  ⁷ 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?”).

[4:21]  ⁸ sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

[4:21]  ⁹ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[6:7]  ¹⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹¹ sn The phrase unclean spirits refers to evil spirits.

[6:8]  ¹² sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

[6:8]  ¹³ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[7:4]  ¹⁴ tc Several important witnesses (Ì^45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë^1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

[7:4]  ¹⁵ sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[8:25]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ¹⁷ tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ¹⁸ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[8:34]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ²¹ tn Grk “to follow after me.”

[8:34]  ²² tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ²³ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:43]  ²⁴ tn Grk “than having.”

[9:43]  ²⁵ 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]  ²⁶ tn Grk “than having.”

[11:4]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:9]  ²⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:36]  ²⁹ tn The word means “Father” in Aramaic.

[14:36]  ³⁰ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[15:1]  ³¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ³² sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

[15:43]  ³³ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[15:43]  ³⁴ tn Or “waiting for.”

[15:43]  ³⁵ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ³⁶ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.