Markus 15:38

15:38 And the temple curtain ¹  was torn in two, from top to bottom.

Markus 15:27

15:27 And they crucified two outlaws with him, one on his right and one on his left.

Markus 10:37

10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.”

Markus 10:40

10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” ² 

Markus 9:47

9:47 If your eye causes you to sin, tear it out! ³  It is better to enter into the kingdom of God with one eye than to have ⁴  two eyes and be thrown into hell,

Markus 3:1

Healing a Withered Hand

3:1 Then ⁵  Jesus ⁶  entered the synagogue ⁷  again, and a man was there who had a withered ⁸  hand.

Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

Markus 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ⁹  two hands and go into hell, ¹⁰  to the unquenchable fire.

Markus 16:5

16:5 Then ¹¹  as they went into the tomb, they saw a young man dressed in a white robe ¹²  sitting on the right side; and they were alarmed.

Markus 12:36

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ¹³ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ¹⁴ 

Markus 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹⁵  two feet and be thrown into hell.

Markus 1:10

1:10 And just as Jesus ¹⁶  was coming up out of the water, he saw the heavens ¹⁷  splitting apart and the Spirit descending on him like a dove. ¹⁸ 

Markus 14:47

14:47 One of the bystanders drew his sword and struck the high priest’s slave, ¹⁹  cutting off his ear.

Markus 3:3

3:3 So he said to the man who had the withered hand, “Stand up among all these people.” ²⁰ 

Markus 9:46

9:46 [[EMPTY]] ²¹ 

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ²²  of the Power ²³  and coming with the clouds of heaven.” ²⁴ 

Markus 2:22

2:22 And no one pours new wine into old wineskins; ²⁵  otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” ²⁶ 

Markus 15:26

15:26 The inscription ²⁷  of the charge against him read, “The king of the Jews.”

Markus 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ²⁸  your tradition.

Markus 3:8

3:8 Jerusalem, ²⁹  Idumea, beyond the Jordan River, ³⁰  and around Tyre ³¹  and Sidon ³²  a great multitude came to him when they heard about the things he had done.

Markus 8:19-20

8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ³³  “Seven.”

Markus 10:1

Divorce

10:1 Then ³⁴  Jesus ³⁵  left that place and went to the region of Judea and ³⁶  beyond the Jordan River. ³⁷  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 14:22

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

Markus 15:39

15:39 Now when the centurion, ³⁸  who stood in front of him, saw how he died, ³⁹  he said, “Truly this man was God’s Son!”

Markus 8:6

8:6 Then ⁴⁰  he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So ⁴¹  they served the crowd.

Markus 6:41

6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He ⁴²  gave them to his ⁴³  disciples to serve the people, and he divided the two fish among them all.

[15:38]  ¹ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[10:40]  ² sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.

[9:47]  ³ tn Grk “throw it out.”

[9:47]  ⁴ tn Grk “than having.”

[3:1]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ⁷ sn See the note on synagogue in 1:21.

[3:1]  ⁸ sn Withered means the man’s hand was shrunken and paralyzed.

[9:43]  ⁹ tn Grk “than having.”

[9:43]  ¹⁰ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[16:5]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ¹² sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[12:36]  ¹³ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[12:36]  ¹⁴ sn A quotation from Ps 110:1.

[9:45]  ¹⁵ tn Grk “than having.”

[1:10]  ¹⁶ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ¹⁷ tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ¹⁸ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[14:47]  ¹⁹ tn See the note on the word “slave” in 10:44.

[3:3]  ²⁰ tn Grk “Stand up in the middle.”

[3:3]  sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[9:46]  ²¹ tc See tc note at the end of v. 43.

[14:62]  ²² 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]  ²³ 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]  ²⁴ sn An allusion to Dan 7:13.

[2:22]  ²⁵ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[2:22]  ²⁶ sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[15:26]  ²⁷ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[7:9]  ²⁸ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[3:8]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ³⁰ 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]  ³¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ³² 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.

[8:20]  ³³ tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[10:1]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ³⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ³⁶ 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]  ³⁷ 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”).

[15:39]  ³⁸ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ³⁹ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[8:6]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁴¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:41]  ⁴² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ⁴³ tc ‡ Most mss (Ì⁴⁵ A D W Θ Ë^1,13 Ï lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (toi" maqhtai", “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA²⁷ puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.

[6:41]  tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).