Markus 3:16-17

3:16 He appointed twelve: ¹  To Simon ²  he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, ³  he gave the name Boanerges (that is, “sons of thunder”);

Markus 5:9

5:9 Jesus ⁴  asked him, “What is your name?” And he said, “My name is Legion, ⁵  for we are many.”

Markus 5:22

5:22 Then ⁶  one of the synagogue rulers, ⁷  named Jairus, ⁸  came up, and when he saw Jesus, ⁹  he fell at his feet.

Markus 6:14

The Death of John the Baptist

6:14 Now ¹⁰  King Herod ¹¹  heard this, for Jesus’ ¹²  name had become known. Some ¹³  were saying, “John the baptizer ¹⁴  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Markus 9:37-39

9:37 “Whoever welcomes ¹⁵  one of these little children ¹⁶  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

On Jesus’ Side

9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Markus 9:41

9:41 For I tell you the truth, ¹⁷  whoever gives you a cup of water because ¹⁸  you bear Christ’s ¹⁹  name will never lose his reward.

Markus 11:9

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ²⁰  Blessed is the one who comes in the name of the Lord! ²¹ 

Markus 13:6

13:6 Many will come in my name, saying, ‘I am he,’ ²²  and they will mislead many.

Markus 13:13

13:13 You will be hated by everyone because of my name. ²³  But the one who endures to the end will be saved. ²⁴ 

Markus 14:32

Gethsemane

14:32 Then ²⁵  they went to a place called Gethsemane, and Jesus ²⁶  said to his disciples, “Sit here while I pray.”

Markus 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ²⁷ 

[3:16]  ¹ tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C² D L Θ Ë¹ 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)

[3:16]  ² sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[3:17]  ³ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[5:9]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:9]  ⁵ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[5:22]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ⁷ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ⁸ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ¹¹ sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[6:14]  ¹² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ¹⁴ 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]).

[9:37]  ¹⁵ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ¹⁶ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:41]  ¹⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ¹⁸ tn Grk “in [the] name that of Christ you are.”

[9:41]  ¹⁹ tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:41]  sn See the note on Christ in 8:29.

[11:9]  ²⁰ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[11:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[11:9]  ²¹ sn A quotation from Ps 118:25-26.

[13:6]  ²² tn That is, “I am the Messiah.”

[13:13]  ²³ sn See 1 Cor 1:25-31.

[13:13]  ²⁴ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[14:32]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:17]  ²⁷ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.