Markus 1:45

1:45 But as the man ¹  went out he began to announce it publicly and spread the story widely, so that Jesus ²  was no longer able to enter any town openly but stayed outside in remote places. Still ³  they kept coming ⁴  to him from everywhere.

Markus 5:13

5:13 Jesus ⁵  gave them permission. ⁶  So ⁷  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

Markus 6:21-22

6:21 But ⁸  a suitable day ⁹  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias ¹⁰  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.”

Markus 9:1

9:1 And he said to them, “I tell you the truth, ¹¹  there are some standing here who will not ¹²  experience ¹³  death before they see the kingdom of God come with power.” ¹⁴ 

Markus 9:42

9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone ¹⁵  tied around his neck and to be thrown into the sea.

Markus 10:1

Divorce

10:1 Then ¹⁶  Jesus ¹⁷  left that place and went to the region of Judea and ¹⁸  beyond the Jordan River. ¹⁹  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 10:42

10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Markus 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ²⁰  As Jesus ²¹  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Markus 13:14

The Abomination of Desolation

13:14 “But when you see the abomination of desolation ²²  standing where it should not be (let the reader understand), then those in Judea must flee ²³  to the mountains.

Markus 15:34

15:34 Around three o’clock ²⁴  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ²⁵ 

[1:45]  ¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ³ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁴ tn The imperfect verb has been translated iteratively.

[5:13]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ⁶ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ⁷ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[6:21]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ⁹ tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[6:22]  ¹⁰ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

[9:1]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ¹² tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹³ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹⁴ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[9:42]  ¹⁵ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.

[9:42]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[10:1]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ¹⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹⁸ 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]  ¹⁹ 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”).

[10:46]  ²⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:14]  ²² sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).

[13:14]  ²³ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[15:34]  ²⁴ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

[15:34]  ²⁵ sn A quotation from Ps 22:1.