Markus 2:6

2:6 Now some of the experts in the law ¹  were sitting there, turning these things over in their minds: ² 

Markus 6:40

6:40 So they reclined in groups of hundreds and fifties.

Markus 6:39

6:39 Then he directed them all to sit down in groups on the green grass.

Markus 12:39

12:39 and the best seats in the synagogues ³  and the places of honor at banquets.

Markus 2:14

2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. ⁴  “Follow me,” he said to him. And he got up and followed him.

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.” ⁵ 

Markus 13:3

Signs of the End of the Age

13:3 So ⁶  while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, ⁷  and Andrew asked him privately,

Markus 14:18

14:18 While they were at the table ⁸  eating, Jesus said, “I tell you the truth, ⁹  one of you eating with me will betray me.” ¹⁰ 

Markus 14:32

Gethsemane

14:32 Then ¹¹  they went to a place called Gethsemane, and Jesus ¹²  said to his disciples, “Sit here while I pray.”

Markus 14:54

14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ¹³  was sitting with the guards ¹⁴  and warming himself by the fire.

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 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ¹⁵  are my mother and my brothers!

Markus 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ¹⁶  are outside looking for you.”

Markus 12:41

The Widow’s Offering

12:41 Then ¹⁷  he ¹⁸  sat down opposite the offering box, ¹⁹  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 16:5

16:5 Then ²⁰  as they went into the tomb, they saw a young man dressed in a white robe ²¹  sitting on the right side; and they were alarmed.

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 9:35

9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”

Markus 12:36

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

‘The Lord said to my lord, ²² 

“Sit at my right hand,

until I put your enemies under your feet.”’ ²³ 

Markus 8:6

8:6 Then ²⁴  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 ²⁵  they served the crowd.

Markus 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ²⁶  As Jesus ²⁷  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Markus 2:15

2:15 As Jesus ²⁸  was having a meal ²⁹  in Levi’s ³⁰  home, many tax collectors ³¹  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Markus 11:7

11:7 Then ³²  they brought the colt to Jesus, threw their cloaks ³³  on it, and he sat on it. ³⁴ 

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ³⁵  of the Power ³⁶  and coming with the clouds of heaven.” ³⁷ 

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 ³⁸  the whole crowd was on the shore by the lake.

Markus 6:26

6:26 Although it grieved the king deeply, ³⁹  he did not want to reject her request because of his oath and his guests.

Markus 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ⁴⁰  boat mending nets.

Markus 6:22

6:22 When his daughter Herodias ⁴¹  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 14:3

Jesus’ Anointing

14:3 Now ⁴²  while Jesus ⁴³  was in Bethany at the house of Simon the leper, reclining at the table, ⁴⁴  a woman came with an alabaster jar ⁴⁵  of costly aromatic oil ⁴⁶  from pure nard. After breaking open the jar, she poured it on his head.

Markus 16:14

16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected.

Markus 2:16

2:16 When the experts in the law ⁴⁷  and the Pharisees ⁴⁸  saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” ⁴⁹ 

Markus 1:33

1:33 The whole town gathered by the door.

Markus 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ⁵⁰  above Jesus. ⁵¹  Then, ⁵²  after tearing it out, they lowered the stretcher the paralytic was lying on.

Markus 5:17

5:17 Then ⁵³  they asked Jesus ⁵⁴  to leave their region.

Markus 1:5

1:5 People ⁵⁵  from the whole Judean countryside and all of Jerusalem ⁵⁶  were going out to him, and he was baptizing them ⁵⁷  in the Jordan River as they confessed their sins.

Markus 6:51

6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished,

Markus 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ⁵⁸  them.

Markus 4:36

4:36 So ⁵⁹  after leaving the crowd, they took him along, just as he was, in the boat, ⁶⁰  and other boats were with him.

Markus 1:45

1:45 But as the man ⁶¹  went out he began to announce it publicly and spread the story widely, so that Jesus ⁶²  was no longer able to enter any town openly but stayed outside in remote places. Still ⁶³  they kept coming ⁶⁴  to him from everywhere.

Markus 12:14

12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality ⁶⁵  but teach the way of God in accordance with the truth. ⁶⁶  Is it right ⁶⁷  to pay taxes ⁶⁸  to Caesar ⁶⁹  or not? Should we pay or shouldn’t we?”

[2:6]  ¹ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ² tn Grk “Reasoning within their hearts.”

[12:39]  ³ sn See the note on synagogue in 1:21.

[2:14]  ⁴ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[2:14]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[10:40]  ⁵ 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.

[13:3]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:3]  ⁷ 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.

[14:18]  ⁸ tn Grk “while they were reclined at the table.”

[14:18]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:18]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ¹⁰ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:32]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:54]  ¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

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

[3:34]  ¹⁵ tn Grk “Behold my mother and my brothers.”

[3:32]  ¹⁶ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[12:41]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ¹⁸ 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]  ¹⁹ 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).

[16:5]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ²¹ 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]  ²² 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]  ²³ sn A quotation from Ps 110:1.

[8:6]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ²⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[10:46]  ²⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ²⁹ tn Grk “As he reclined at table.”

[2:15]  sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[2:15]  ³⁰ tn Grk “his.”

[2:15]  ³¹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[11:7]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ³³ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ³⁴ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[14:62]  ³⁵ 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]  ³⁶ 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]  ³⁷ sn An allusion to Dan 7:13.

[4:1]  ³⁸ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[6:26]  ³⁹ tn Grk “and being deeply grieved, the king did not want.”

[1:19]  ⁴⁰ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[6:22]  ⁴¹ 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.

[14:3]  ⁴² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:3]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:3]  ⁴⁴ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:3]  ⁴⁵ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[14:3]  ⁴⁶ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[14:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[2:16]  ⁴⁷ tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:16]  ⁴⁸ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[2:16]  ⁴⁹ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[2:4]  ⁵⁰ 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]  ⁵¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ⁵² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ⁵³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ⁵⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:5]  ⁵⁵ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ⁵⁷ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[1:31]  ⁵⁸ tn The imperfect verb is taken ingressively here.

[4:36]  ⁵⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ⁶⁰ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[1:45]  ⁶¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ⁶³ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁶⁴ tn The imperfect verb has been translated iteratively.

[12:14]  ⁶⁵ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ⁶⁶ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[12:14]  ⁶⁷ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[12:14]  ⁶⁸ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[12:14]  sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

[12:14]  ⁶⁹ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).