Markus 14:40

14:40 When he came again he found them sleeping; they could not keep their eyes open. ¹  And they did not know what to tell him.

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 16:13

16:13 They went back and told the rest, but they did not believe them.

Markus 11:27

The Authority of Jesus

11:27 They came again to Jerusalem. ²  While Jesus ³  was walking in the temple courts, ⁴  the chief priests, the experts in the law, ⁵  and the elders came up to him

Markus 15:29

15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days,

Markus 11:3

11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it ⁶  and will send it back here soon.’”

Markus 14:37

14:37 Then ⁷  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁸  went out again by the sea. The whole crowd came to him, and he taught them.

Markus 3:1

Healing a Withered Hand

3:1 Then ⁹  Jesus ¹⁰  entered the synagogue ¹¹  again, and a man was there who had a withered ¹²  hand.

Markus 10:10

10:10 In the house once again, the disciples asked him about this.

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ¹³  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 6:25

6:25 Immediately she hurried back to the king and made her request: ¹⁴  “I want the head of John the Baptist on a platter immediately.”

Markus 10:51

10:51 Then ¹⁵  Jesus said to him, ¹⁶  “What do you want me to do for you?” The blind man replied, “Rabbi, ¹⁷  let me see again.” ¹⁸ 

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ¹⁹  They ²⁰  will kill him, ²¹  and after three days he will rise.” ²² 

Markus 2:1

Healing and Forgiving a Paralytic

2:1 Now ²³  after some days, when he returned to Capernaum, ²⁴  the news spread ²⁵  that he was at home.

Markus 13:16

13:16 The one in the field must not turn back to get his cloak.

Markus 9:33

Questions About the Greatest

9:33 Then ²⁶  they came to Capernaum. ²⁷  After Jesus ²⁸  was inside the house he asked them, “What were you discussing on the way?”

Markus 6:16

6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!”

Markus 8:13

8:13 Then ²⁹  he left them, got back into the boat, and went to the other side.

Markus 8:26

8:26 Jesus ³⁰  sent him home, saying, “Do not even go into the village.” ³¹ 

Markus 14:28

14:28 But after I am raised, I will go ahead of you into Galilee.”

Markus 14:41

14:41 He came a third time and said to them, “Are you still sleeping and resting? ³²  Enough of that! ³³  The hour has come. Look, the Son of Man is betrayed into the hands of sinners.

Markus 15:13

15:13 They shouted back, “Crucify ³⁴  him!”

Markus 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ³⁵  they will place their hands on the sick and they will be well.”

Markus 3:20

Jesus and Beelzebul

3:20 Now ³⁶  Jesus ³⁷  went home, and a crowd gathered so that they were not able to eat.

Markus 6:1

Rejection at Nazareth

6:1 Now ³⁸  Jesus left that place and came to his hometown, ³⁹  and his disciples followed him.

Markus 8:37

8:37 What can a person give in exchange for his life?

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 ⁴⁰  to the poor, and you will have treasure ⁴¹  in heaven. Then come, follow me.”

Markus 6:14

The Death of John the Baptist

6:14 Now ⁴²  King Herod ⁴³  heard this, for Jesus’ ⁴⁴  name had become known. Some ⁴⁵  were saying, “John the baptizer ⁴⁶  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Markus 14:39

14:39 He went away again and prayed the same thing.

Markus 16:4

16:4 But ⁴⁷  when they looked up, they saw that the stone, which was very large, had been rolled back.

Markus 9:14

The Disciples’ Failure to Heal

9:14 When they came to the disciples, they saw a large crowd around them and experts in the law ⁴⁸  arguing with them.

Markus 10:34

10:34 They will mock him, spit on him, flog ⁴⁹  him severely, and kill him. Yet ⁵⁰  after three days, ⁵¹  he will rise again.”

Markus 15:20

15:20 When they had finished mocking ⁵²  him, they stripped him of the purple cloak and put his own clothes back on him. Then ⁵³  they led him away to crucify him. ⁵⁴ 

Markus 7:14

7:14 Then ⁵⁵  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Markus 7:31

Healing a Deaf Mute

7:31 Then ⁵⁶  Jesus ⁵⁷  went out again from the region of Tyre ⁵⁸  and came through Sidon ⁵⁹  to the Sea of Galilee in the region of the Decapolis. ⁶⁰ 

Markus 7:35

7:35 And immediately the man’s ⁶¹  ears were opened, his tongue loosened, and he spoke plainly.

Markus 9:10-11

9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

9:11 Then ⁶²  they asked him, ⁶³  “Why do the experts in the law ⁶⁴  say that Elijah must come first?”

Markus 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Markus 12:18

Marriage and the Resurrection

12:18 Sadducees ⁶⁵  (who say there is no resurrection) ⁶⁶  also came to him and asked him, ⁶⁷ 

Markus 12:23

12:23 In the resurrection, when they rise again, ⁶⁸  whose wife will she be? For all seven had married her.” ⁶⁹ 

Markus 13:15

13:15 The one on the roof ⁷⁰  must not come down or go inside to take anything out of his house. ⁷¹ 

Markus 15:4

15:4 So Pilate asked him again, ⁷²  “Have you nothing to say? See how many charges they are bringing against you!”

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁷³  Jesus ⁷⁴  began to teach them that the Son of Man must suffer ⁷⁵  many things and be rejected by the elders, chief priests, and experts in the law, ⁷⁶  and be killed, and after three days rise again.

Markus 12:26

12:26 Now as for the dead being raised, ⁷⁷  have you not read in the book of Moses, in the passage about the bush, ⁷⁸  how God said to him, ‘I am the God of Abraham, the ⁷⁹  God of Isaac, and the God of Jacob’? ⁸⁰ 

Markus 5:15

5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid.

Markus 5:20

5:20 So ⁸¹  he went away and began to proclaim in the Decapolis ⁸²  what Jesus had done for him, ⁸³  and all were amazed.

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 6:26

6:26 Although it grieved the king deeply, ⁸⁴  he did not want to reject her request because of his oath and his guests.

Markus 6:38

6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.”

Markus 6:45

Walking on Water

6:45 Immediately Jesus ⁸⁵  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ⁸⁶  Jesus ⁸⁷  called his disciples and said to them,

Markus 8:25

8:25 Then Jesus ⁸⁸  placed his hands on the man’s ⁸⁹  eyes again. And he opened his eyes, ⁹⁰  his sight was restored, and he saw everything clearly.

Markus 8:28

8:28 They said, ⁹¹  “John the Baptist, others say Elijah, ⁹²  and still others, one of the prophets.”

Markus 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ⁹³  Jesus ⁹⁴  did not want anyone to know,

Markus 9:50--10:1

9:50 Salt ⁹⁵  is good, but if it loses its saltiness, ⁹⁶  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

Divorce

10:1 Then ⁹⁷  Jesus ⁹⁸  left that place and went to the region of Judea and ⁹⁹  beyond the Jordan River. ¹⁰⁰  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ¹⁰¹  in heaven.

Markus 13:35

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn –

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ¹⁰²  of the Power ¹⁰³  and coming with the clouds of heaven.” ¹⁰⁴ 

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 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ¹⁰⁵  He has been raised! ¹⁰⁶  He is not here. Look, there is the place where they laid him.

Markus 16:9

The Longer Ending of Mark

16:9 ¹⁰⁷ [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.

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.

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 ¹⁰⁸  the whole crowd was on the shore by the lake.

Markus 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ¹⁰⁹  when he comes in the glory of his Father with the holy angels.”

Markus 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ¹¹⁰  the unclean spirit, ¹¹¹  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

Markus 10:30

10:30 who will not receive in this age ¹¹²  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ¹¹³  – and in the age to come, eternal life. ¹¹⁴ 

Markus 11:11

11:11 Then ¹¹⁵  Jesus ¹¹⁶  entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.

Markus 11:15

Cleansing the Temple

11:15 Then ¹¹⁷  they came to Jerusalem. ¹¹⁸  Jesus ¹¹⁹  entered the temple area ¹²⁰  and began to drive out those who were selling and buying in the temple courts. ¹²¹  He turned over the tables of the money changers and the chairs of those selling doves,

Markus 10:32

Third Prediction of Jesus’ Death and Resurrection

10:32 They were on the way, going up to Jerusalem. ¹²²  Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him.

[14:40]  ¹ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[11:27]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:27]  ⁴ tn Grk “the temple.”

[11:27]  ⁵ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:3]  ⁶ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[14:37]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:13]  ⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ¹¹ sn See the note on synagogue in 1:21.

[3:1]  ¹² sn Withered means the man’s hand was shrunken and paralyzed.

[6:30]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:25]  ¹⁴ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[10:51]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ¹⁶ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ¹⁷ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ¹⁸ tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[9:31]  ¹⁹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ²¹ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ²² sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[2:1]  ²³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ²⁴ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[2:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:1]  ²⁵ tn Grk “it was heard.”

[9:33]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ²⁷ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:13]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:26]  ³⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:26]  ³¹ tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ Ë¹³ 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

[14:41]  ³² tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

[14:41]  ³³ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.

[15:13]  ³⁴ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[16:18]  ³⁵ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[3:20]  ³⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ³⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ³⁹ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[10:21]  ⁴⁰ 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]  ⁴¹ 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.

[6:14]  ⁴² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ⁴³ 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]  ⁴⁴ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁴⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ⁴⁶ 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]).

[16:4]  ⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:14]  ⁴⁸ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:34]  ⁴⁹ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ⁵⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ⁵¹ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[15:20]  ⁵² tn The aorist tense is taken consummatively here.

[15:20]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁵⁴ sn See the note on Crucify in 15:13.

[7:14]  ⁵⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:31]  ⁵⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:31]  ⁵⁹ map For location see Map1 A1; JP3 F3; JP4 F3.

[7:31]  ⁶⁰ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[7:35]  ⁶¹ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[9:11]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ⁶³ tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[9:11]  ⁶⁴ tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:18]  ⁶⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

[12:18]  ⁶⁶ sn This remark is best regarded as a parenthetical note by the author.

[12:18]  ⁶⁷ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[12:23]  ⁶⁸ tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

[12:23]  ⁶⁹ tn Grk “For the seven had her as wife.”

[13:15]  ⁷⁰ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:15]  ⁷¹ sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

[15:4]  ⁷² tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[8:31]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁷⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁷⁵ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ⁷⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:26]  ⁷⁷ tn Grk “Now as for the dead that they are raised.”

[12:26]  ⁷⁸ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ⁷⁹ 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]  ⁸⁰ sn A quotation from Exod 3:6.

[5:20]  ⁸¹ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ⁸² sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ⁸³ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[6:26]  ⁸⁴ tn Grk “and being deeply grieved, the king did not want.”

[6:45]  ⁸⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:1]  ⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ⁸⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ⁸⁹ tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ⁹⁰ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[8:28]  ⁹¹ tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[8:28]  ⁹² sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:30]  ⁹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:50]  ⁹⁵ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[9:50]  ⁹⁶ sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[10:1]  ⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ⁹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ⁹⁹ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ¹⁰⁰ 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”).

[12:25]  ¹⁰¹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[14:62]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ sn An allusion to Dan 7:13.

[16:6]  ¹⁰⁵ sn See the note on Crucify in 15:13.

[16:6]  ¹⁰⁶ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[16:9]  ¹⁰⁷ tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

[16:9]  sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.

[4:1]  ¹⁰⁸ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[8:38]  ¹⁰⁹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:25]  ¹¹⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ¹¹¹ sn Unclean spirit refers to an evil spirit.

[10:30]  ¹¹² tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ¹¹³ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ¹¹⁴ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[11:11]  ¹¹⁵ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ¹¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ¹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ¹¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ¹¹⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ¹²⁰ tn Grk “the temple.”

[11:15]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[11:15]  ¹²¹ tn Grk “the temple.”

[11:15]  sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[10:32]  ¹²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.