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 6:20

6:20 because Herod stood in awe of ⁵  John and protected him, since he knew that John ⁶  was a righteous and holy man. When Herod ⁷  heard him, he was thoroughly baffled, ⁸  and yet ⁹  he liked to listen to John. ¹⁰ 

Markus 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ¹¹  they were not able to do so.” ¹² 

Markus 10:21

10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money ¹³  to the poor, and you will have treasure ¹⁴  in heaven. Then come, follow me.”

Markus 12:26

12:26 Now as for the dead being raised, ¹⁵  have you not read in the book of Moses, in the passage about the bush, ¹⁶  how God said to him, ‘I am the God of Abraham, the ¹⁷  God of Isaac, and the God of Jacob’? ¹⁸ 

[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.

[6:20]  ⁵ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ⁷ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁸ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[6:20]  ⁹ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ¹⁰ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[9:18]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ¹² tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[10:21]  ¹³ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[10:21]  ¹⁴ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[12:26]  ¹⁵ tn Grk “Now as for the dead that they are raised.”

[12:26]  ¹⁶ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ¹⁷ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ¹⁸ sn A quotation from Exod 3:6.