Markus 1:44

1:44 He told him, ¹  “See that you do not say anything to anyone, ²  but go, show yourself to a priest, and bring the offering that Moses commanded ³  for your cleansing, as a testimony to them.” ⁴ 

Markus 2:19

2:19 Jesus ⁵  said to them, “The wedding guests ⁶  cannot fast while the bridegroom ⁷  is with them, can they? ⁸  As long as they have the bridegroom with them they do not fast.

Markus 2:26

2:26 how he entered the house of God when Abiathar was high priest ⁹  and ate the sacred bread, ¹⁰  which is against the law ¹¹  for any but the priests to eat, and also gave it to his companions?” ¹² 

Markus 6:11

6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off ¹³  your feet as a testimony against them.”

Markus 6:22

6:22 When his daughter Herodias ¹⁴  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 7:15

7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”

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 9:39

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 9:42

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 10:29

10:29 Jesus said, “I tell you the truth, ¹⁶  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel

Markus 11:2

11:2 and said to them, “Go to the village ahead of you. ¹⁷  As soon as you enter it, you will find a colt tied there that has never been ridden. ¹⁸  Untie it and bring it here.

Markus 13:11

13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, ¹⁹  for it is not you speaking, but the Holy Spirit.

Markus 13:19

13:19 For in those days there will be suffering ²⁰  unlike anything that has happened ²¹  from the beginning of the creation that God created until now, or ever will happen.

Markus 14:21

14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Markus 14:72

14:72 Immediately a rooster ²²  crowed a second time. Then ²³  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ²⁴ 

Markus 15:34

15:34 Around three o’clock ²⁵  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ²⁶ 

Markus 15:43

15:43 Joseph of Arimathea, a highly regarded member of the council, ²⁷  who was himself looking forward to ²⁸  the kingdom of God, ²⁹  went boldly to Pilate and asked for the body of Jesus. ³⁰ 

Markus 15:46

15:46 After Joseph ³¹  bought a linen cloth ³²  and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. ³³  Then ³⁴  he rolled a stone across the entrance ³⁵  of the tomb.

[1:44]  ¹ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ² sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ³ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁴ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[2:19]  ⁵ tn Grk “And Jesus.”

[2:19]  ⁶ 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]  ⁷ 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]  ⁸ 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?”).

[2:26]  ⁹ tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sy^s and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 ˹³ and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.

[2:26]  ¹⁰ tn Grk “the bread of presentation.”

[2:26]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Matt 12:1-8, Luke 6:1-5.

[2:26]  ¹¹ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[2:26]  ¹² sn See 1 Sam 21:1-6.

[6:11]  ¹³ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[6:22]  ¹⁴ 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.

[9:42]  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.

[10:29]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:2]  ¹⁷ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ¹⁸ tn Grk “a colt tied there on which no one of men has ever sat.”

[13:11]  ¹⁹ tn Grk “in that hour.”

[13:19]  ²⁰ tn Traditionally, “tribulation.”

[13:19]  ²¹ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[14:72]  ²² tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ²⁴ tn Grk “he wept deeply.”

[15:34]  ²⁵ 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]  ²⁶ sn A quotation from Ps 22:1.

[15:43]  ²⁷ 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]  ²⁸ tn Or “waiting for.”

[15:43]  ²⁹ 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]  ³⁰ 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.

[15:46]  ³¹ tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

[15:46]  ³² tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[15:46]  ³³ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[15:46]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:46]  ³⁵ tn Or “to the door,” “against the door.”