Markus 11:4

11:4 So ¹  they went and found a colt tied at a door, outside in the street, and untied it.

Markus 14:42

14:42 Get up, let us go. Look! My betrayer ²  is approaching!”

Markus 11:1

The Triumphal Entry

11:1 Now ³  as they approached Jerusalem, ⁴  near Bethphage ⁵  and Bethany, at the Mount of Olives, ⁶  Jesus ⁷  sent two of his disciples

Markus 1:15

1:15 He ⁸  said, “The time is fulfilled and the kingdom of God ⁹  is near. Repent and believe the gospel!”

Markus 5:11

5:11 There on the hillside, ¹⁰  a great herd of pigs was feeding.

Markus 1:38

1:38 He replied, ¹¹  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ¹² 

Markus 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ¹³ 

Markus 13:29

13:29 So also you, when you see these things happening, know ¹⁴  that he is near, right at the door.

Markus 14:54

14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ¹⁵  was sitting with the guards ¹⁶  and warming himself by the fire.

Markus 14:47

14:47 One of the bystanders drew his sword and struck the high priest’s slave, ¹⁷  cutting off his ear.

Markus 5:21

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Markus 7:14

7:14 Then ¹⁸  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Markus 3:8

3:8 Jerusalem, ¹⁹  Idumea, beyond the Jordan River, ²⁰  and around Tyre ²¹  and Sidon ²²  a great multitude came to him when they heard about the things he had done.

Markus 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ²³  the whole crowd was on the shore by the lake.

Markus 3:23

3:23 So ²⁴  he called them and spoke to them in parables: ²⁵  “How can Satan cast out Satan?

Markus 3:13

Appointing the Twelve Apostles

3:13 Now ²⁶  Jesus went up the mountain ²⁷  and called for those he wanted, and they came to him.

Markus 13:3

Signs of the End of the Age

13:3 So ²⁸  while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, ²⁹  and Andrew asked him privately,

Markus 15:35

15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” ³⁰ 

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ³¹  the door, and he preached the word to them.

Markus 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ³²  are my mother and my brothers!

Markus 14:69

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.”

Markus 13:28

The Parable of the Fig Tree

13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

Markus 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ³³  one of them, because you are also a Galilean.”

Markus 14:45

14:45 When Judas ³⁴  arrived, he went up to Jesus ³⁵  immediately and said, “Rabbi!” and kissed ³⁶  him.

Markus 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ³⁷  above Jesus. ³⁸  Then, ³⁹  after tearing it out, they lowered the stretcher the paralytic was lying on.

Markus 10:35

The Request of James and John

10:35 Then ⁴⁰  James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.”

Markus 5:24

5:24 Jesus ⁴¹  went with him, and a large crowd followed and pressed around him.

Markus 16:4

16:4 But ⁴²  when they looked up, they saw that the stone, which was very large, had been rolled back.

Markus 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Markus 7:1

Breaking Human Traditions

7:1 Now ⁴³  the Pharisees ⁴⁴  and some of the experts in the law ⁴⁵  who came from Jerusalem ⁴⁶  gathered around him.

Markus 10:47

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ⁴⁷  “Jesus, Son of David, ⁴⁸  have mercy ⁴⁹  on me!”

Markus 14:66-67

Peter’s Denials

14:66 Now ⁵⁰  while Peter was below in the courtyard, one of the high priest’s slave girls ⁵¹  came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Markus 11:13

11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit ⁵²  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Markus 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Markus 5:33

5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth.

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ⁵³  and it is already very late.

Markus 6:48

6:48 He ⁵⁴  saw them straining at the oars, because the wind was against them. As the night was ending, ⁵⁵  he came to them walking on the sea, ⁵⁶  for ⁵⁷  he wanted to pass by them. ⁵⁸ 

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ⁵⁹  On the way he asked his disciples, ⁶⁰  “Who do people say that I am?”

Markus 12:41

The Widow’s Offering

12:41 Then ⁶¹  he ⁶²  sat down opposite the offering box, ⁶³  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ⁶⁴  of the Power ⁶⁵  and coming with the clouds of heaven.” ⁶⁶ 

Markus 14:68

14:68 But he denied it: ⁶⁷  “I don’t even understand what you’re talking about!” ⁶⁸  Then ⁶⁹  he went out to the gateway, and a rooster crowed. ⁷⁰ 

Markus 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ⁷¹  left there, he went to the region of Tyre. ⁷²  When he went into a house, he did not want anyone to know, but ⁷³  he was not able to escape notice.

[11:4]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:42]  ² tn Grk “the one who betrays me.”

[11:1]  ³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ⁵ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[11:1]  ⁶ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[11:1]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:15]  ⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ⁹ sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[5:11]  ¹⁰ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[1:38]  ¹¹ tn Grk “And he said to them.”

[1:38]  ¹² tn Grk “Because for this purpose I have come forth.”

[5:27]  ¹³ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[13:29]  ¹⁴ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[14:54]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:54]  ¹⁶ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[14:47]  ¹⁷ tn See the note on the word “slave” in 10:44.

[7:14]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:8]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ²⁰ 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”).

[3:8]  ²¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ²² sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[3:8]  map For location see Map1 A1; JP3 F3; JP4 F3.

[4:1]  ²³ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[3:23]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ²⁵ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[3:13]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ²⁷ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:13]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[13:3]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:3]  ²⁹ tn Grk “and James and John,” 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.

[15:35]  ³⁰ sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.

[2:2]  ³¹ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[3:34]  ³² tn Grk “Behold my mother and my brothers.”

[14:70]  ³³ tn Grk “Truly you are.”

[14:45]  ³⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ³⁶ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[2:4]  ³⁷ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ³⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:35]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:24]  ⁴¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:4]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[7:1]  ⁴³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ⁴⁴ sn See the note on Pharisees in 2:16.

[7:1]  ⁴⁵ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:47]  ⁴⁷ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ⁴⁸ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  ⁴⁹ sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[14:66]  ⁵⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ⁵¹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[11:13]  ⁵² tn Grk “anything.”

[6:35]  ⁵³ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:48]  ⁵⁴ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ⁵⁵ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ⁵⁶ tn Or “on the lake.”

[6:48]  ⁵⁷ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ⁵⁸ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[8:27]  ⁵⁹ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ⁶⁰ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[12:41]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ⁶² tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

[12:41]  ⁶³ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[12:41]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

[14:62]  ⁶⁴ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ⁶⁵ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ⁶⁶ sn An allusion to Dan 7:13.

[14:68]  ⁶⁷ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ⁶⁸ tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).

[14:68]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ⁷⁰ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψ^c 067 Ë^1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

[14:68]  tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.

[7:24]  ⁷¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁷² tc Most mss, including early and important witnesses (א A B Ë^1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.

[7:24]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:24]  ⁷³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.