Markus 1:24

1:24 “Leave us alone, ¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²  of God!”

Markus 4:8

4:8 But ³  other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.”

Markus 4:17

4:17 But ⁴  they have no root in themselves and do not endure. ⁵  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 4:19

4:19 but ⁶  worldly cares, the seductiveness of wealth, ⁷  and the desire for other things come in and choke the word, ⁸  and it produces nothing.

Markus 6:15

6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.”

Markus 7:3-4

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ⁹  holding fast to the tradition of the elders. 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. ¹⁰ ) ¹¹ 

Markus 8:7

8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well.

Markus 8:33

8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ¹² 

Markus 9:9

9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.

Markus 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ¹³  for many.”

Markus 11:9

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ¹⁴  Blessed is the one who comes in the name of the Lord! ¹⁵ 

Markus 12:7

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’

Markus 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ¹⁶  short.

Markus 14:11

14:11 When they heard this, they were delighted ¹⁷  and promised to give him money. ¹⁸  So ¹⁹  Judas ²⁰  began looking for an opportunity to betray him.

Markus 14:18

14:18 While they were at the table ²¹  eating, Jesus said, “I tell you the truth, ²²  one of you eating with me will betray me.” ²³ 

Markus 14:31

14:31 But Peter ²⁴  insisted emphatically, ²⁵  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Markus 14:44

14:44 (Now the betrayer ²⁶  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ²⁷ 

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 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.

[1:24]  ¹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ² sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:8]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

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

[4:17]  ⁵ tn Grk “are temporary.”

[4:19]  ⁶ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ⁷ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ⁸ sn That is, their concern for spiritual things is crowded out by material things.

[7:3]  ⁹ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[7:4]  ¹⁰ 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]  ¹¹ sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[8:33]  ¹² tn Grk “people’s.”

[10:45]  ¹³ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[11:9]  ¹⁴ 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]  ¹⁵ sn A quotation from Ps 118:25-26.

[13:20]  ¹⁶ tn Grk “the days.”

[14:11]  ¹⁷ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[14:11]  ¹⁸ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[14:11]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ²⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:18]  ²¹ tn Grk “while they were reclined at the table.”

[14:18]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:18]  ²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ²³ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:31]  ²⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ²⁵ tn Grk “said emphatically.”

[14:44]  ²⁶ tn Grk “the one who betrays him.”

[14:44]  ²⁷ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.