Markus 3:5

3:5 After looking around ¹  at them in anger, grieved by the hardness of their hearts, ²  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ³ 

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 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ⁴ 

Markus 10:22

10:22 But at this statement, the man ⁵  looked sad and went away sorrowful, for he was very rich. ⁶ 

Markus 7:19

7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ⁷  (This means all foods are clean.) ⁸ 

Markus 14:34

14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”

Markus 14:33

14:33 He took Peter, James, ⁹  and John with him, and became very troubled and distressed.

Markus 10:49

10:49 Jesus stopped and said, “Call him.” So ¹⁰  they called the blind man and said to him, “Have courage! Get up! He is calling you.”

Markus 15:10

15:10 (For he knew that the chief priests had handed him over because of envy.) ¹¹ 

Markus 6:26

6:26 Although it grieved the king deeply, ¹²  he did not want to reject her request because of his oath and his guests.

Markus 8:17

8:17 When he learned of this, ¹³  Jesus said to them, “Why are you arguing ¹⁴  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Markus 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ¹⁵  is far from me.

Markus 5:28

5:28 for she kept saying, ¹⁶  “If only I touch his clothes, I will be healed.” ¹⁷ 

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ¹⁸  after he had Jesus flogged, ¹⁹  he handed him over ²⁰  to be crucified.

Markus 4:16

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.

Markus 11:23

11:23 I tell you the truth, ²¹  if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him.

Markus 6:34

6:34 As Jesus ²²  came ashore ²³  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ²⁴  he taught them many things.

Markus 12:41

The Widow’s Offering

12:41 Then ²⁵  he ²⁶  sat down opposite the offering box, ²⁷  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 15:43

15:43 Joseph of Arimathea, a highly regarded member of the council, ²⁸  who was himself looking forward to ²⁹  the kingdom of God, ³⁰  went boldly to Pilate and asked for the body of Jesus. ³¹ 

Markus 7:21

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,

Markus 2:8

2:8 Now ³²  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ³³  he said to them, “Why are you thinking such things in your hearts? ³⁴ 

Markus 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ³⁵  “Have courage! It is I. Do not be afraid.”

Markus 1:41

1:41 Moved with compassion, ³⁶  Jesus ³⁷  stretched out his hand and touched ³⁸  him, saying, “I am willing. Be clean!”

Markus 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ³⁹  and to love your neighbor as yourself ⁴⁰  is more important than all burnt offerings and sacrifices.”

Markus 4:17

4:17 But ⁴¹  they have no root in themselves and do not endure. ⁴²  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ⁴³  comes and snatches the word ⁴⁴  that was sown in them.

Markus 8:12

8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ⁴⁵  no sign will be given to this generation.”

Markus 6:22

6:22 When his daughter Herodias ⁴⁶  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 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ⁴⁷  also said, “Watch out for the experts in the law. ⁴⁸  They like walking ⁴⁹  around in long robes and elaborate greetings ⁵⁰  in the marketplaces,

Markus 4:19

4:19 but ⁵¹  worldly cares, the seductiveness of wealth, ⁵²  and the desire for other things come in and choke the word, ⁵³  and it produces nothing.

Markus 9:50

9:50 Salt ⁵⁴  is good, but if it loses its saltiness, ⁵⁵  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ⁵⁶  and more will be added to you.

Markus 14:44

14:44 (Now the betrayer ⁵⁷  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ⁵⁸ 

Markus 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Markus 2:6

2:6 Now some of the experts in the law ⁵⁹  were sitting there, turning these things over in their minds: ⁶⁰ 

Markus 12:30

12:30 Love ⁶¹  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ⁶² 

Markus 9:10

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

Markus 7:22

7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Markus 13:23

13:23 Be careful! I have told you everything ahead of time.

Markus 14:19

14:19 They were distressed, and one by one said to him, “Surely not I?”

Markus 8:2

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.

Markus 8:15

8:15 And Jesus ⁶³  ordered them, ⁶⁴  “Watch out! Beware of the yeast of the Pharisees ⁶⁵  and the yeast of Herod!”

Markus 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ⁶⁶  also forgive you your sins.”

Markus 13:5

13:5 Jesus began to say to them, “Watch out ⁶⁷  that no one misleads you.

Markus 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ⁶⁸  ointment?

Markus 12:6

12:6 He had one left, his one dear son. ⁶⁹  Finally he sent him to them, saying, ‘They will respect my son.’

Markus 4:23

4:23 If anyone has ears to hear, he had better listen!” ⁷⁰ 

Markus 6:20

6:20 because Herod stood in awe of ⁷¹  John and protected him, since he knew that John ⁷²  was a righteous and holy man. When Herod ⁷³  heard him, he was thoroughly baffled, ⁷⁴  and yet ⁷⁵  he liked to listen to John. ⁷⁶ 

Markus 4:14

4:14 The sower sows the word.

Markus 13:14

The Abomination of Desolation

13:14 “But when you see the abomination of desolation ⁷⁷  standing where it should not be (let the reader understand), then those in Judea must flee ⁷⁸  to the mountains.

Markus 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Markus 11:11

11:11 Then ⁷⁹  Jesus ⁸⁰  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 3:2

3:2 They watched ⁸¹  Jesus ⁸²  closely to see if he would heal him on the Sabbath, ⁸³  so that they could accuse him.

Markus 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ⁸⁴  And the large crowd was listening to him with delight.

Markus 4:18

4:18 Others are the ones sown among thorns: They are those who hear the word,

Markus 4:20

4:20 But ⁸⁵  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

Markus 2:19

2:19 Jesus ⁸⁶  said to them, “The wedding guests ⁸⁷  cannot fast while the bridegroom ⁸⁸  is with them, can they? ⁸⁹  As long as they have the bridegroom with them they do not fast.

Markus 4:12

4:12 so that although they look they may look but not see,

and although they hear they may hear but not understand,

so they may not repent and be forgiven.” ⁹⁰ 

Markus 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ⁹¹  this poor widow has put more into the offering box ⁹²  than all the others. ⁹³ 

Markus 16:10

16:10 She went out and told those who were with him, while they were mourning and weeping.

Markus 7:23

7:23 All these evils come from within and defile a person.”

Markus 12:15

12:15 But he saw through their hypocrisy and said ⁹⁴  to them, “Why are you testing me? Bring me a denarius ⁹⁵  and let me look at it.”

Markus 14:11

14:11 When they heard this, they were delighted ⁹⁶  and promised to give him money. ⁹⁷  So ⁹⁸  Judas ⁹⁹  began looking for an opportunity to betray him.

Markus 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Markus 13:33

13:33 Watch out! Stay alert! ¹⁰⁰  For you do not know when the time will come.

Markus 15:47

15:47 Mary Magdalene and Mary the mother of Joses saw where the body ¹⁰¹  was placed.

Markus 6:3

6:3 Isn’t this the carpenter, the son ¹⁰²  of Mary ¹⁰³  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

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 ¹⁰⁴  but teach the way of God in accordance with the truth. ¹⁰⁵  Is it right ¹⁰⁶  to pay taxes ¹⁰⁷  to Caesar ¹⁰⁸  or not? Should we pay or shouldn’t we?”

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ¹⁰⁹  to councils ¹¹⁰  and beaten in the synagogues. ¹¹¹  You will stand before governors and kings ¹¹²  because of me, as a witness to them.

Markus 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ¹¹³  in you I take great delight.” ¹¹⁴ 

Markus 9:13

9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”

Markus 10:23

10:23 Then ¹¹⁵  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 13:1

The Destruction of the Temple

13:1 Now ¹¹⁶  as Jesus ¹¹⁷  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ¹¹⁸ 

[3:5]  ¹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ² tn This term is a collective singular in the Greek text.

[3:5]  ³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[10:5]  ⁴ tn Grk “heart” (a collective singular).

[10:22]  ⁵ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:22]  ⁶ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[7:19]  ⁷ tn Or “into the latrine.”

[7:19]  ⁸ sn This is a parenthetical note by the author.

[14:33]  ⁹ tn Grk “and James,” 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.

[10:49]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[15:10]  ¹¹ sn This is a parenthetical note by the author.

[6:26]  ¹² tn Grk “and being deeply grieved, the king did not want.”

[8:17]  ¹³ tn Or “becoming aware of it.”

[8:17]  ¹⁴ tn Or “discussing.”

[7:6]  ¹⁵ tn The term “heart” is a collective singular in the Greek text.

[5:28]  ¹⁶ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.

[5:28]  ¹⁷ tn Grk “saved.”

[5:28]  sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”

[15:15]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ¹⁹ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

[15:15]  ²⁰ tn Or “delivered him up.”

[11:23]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:34]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ²³ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[12:41]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ²⁶ 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]  ²⁷ 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).

[15:43]  ²⁸ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[15:43]  ²⁹ tn Or “waiting for.”

[15:43]  ³⁰ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ³¹ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[2:8]  ³² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ³³ tn Grk “they were thus reasoning within themselves.”

[2:8]  ³⁴ tn Grk “Why are you reasoning these things in your hearts?”

[6:50]  ³⁵ tn Grk “he spoke with them, and said to them.”

[1:41]  ³⁶ tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff² r^1*) here read ὀργισθείς (ojrgisqei", “moved with anger”). It is more difficult to account for a change from “moved with compassion” to “moved with anger” than it is for a copyist to soften “moved with anger” to “moved with compassion,” making the decision quite difficult. B. M. Metzger (TCGNT 65) suggests that “moved with anger” could have been prompted by 1:43, “Jesus sent the man away with a very strong warning.” It also could have been prompted by the man’s seeming doubt about Jesus’ desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).

[1:41]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ³⁸ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[12:33]  ³⁹ sn A quotation from Deut 6:5.

[12:33]  ⁴⁰ sn A quotation from Lev 19:18.

[4:17]  ⁴¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ⁴² tn Grk “are temporary.”

[4:15]  ⁴³ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ⁴⁴ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁴⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:22]  ⁴⁶ 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.

[12:38]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ⁴⁸ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ⁴⁹ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ⁵⁰ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[4:19]  ⁵¹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ⁵² tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ⁵³ sn That is, their concern for spiritual things is crowded out by material things.

[9:50]  ⁵⁴ 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]  ⁵⁵ 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.

[4:24]  ⁵⁶ tn Grk “by [the measure] with which you measure it will be measured to you.”

[14:44]  ⁵⁷ tn Grk “the one who betrays him.”

[14:44]  ⁵⁸ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[2:6]  ⁵⁹ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ⁶⁰ tn Grk “Reasoning within their hearts.”

[12:30]  ⁶¹ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ⁶² sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[8:15]  ⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ⁶⁴ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ⁶⁵ sn See the note on Pharisees in 2:16.

[11:25]  ⁶⁶ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[13:5]  ⁶⁷ tn Or “Be on guard.”

[14:4]  ⁶⁸ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.

[12:6]  ⁶⁹ tn Grk “one beloved son.” See comment at Mark 1:11.

[12:6]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[4:23]  ⁷⁰ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35).

[6:20]  ⁷¹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ⁷² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ⁷³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁷⁴ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

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

[6:20]  ⁷⁵ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ⁷⁶ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[13:14]  ⁷⁷ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).

[13:14]  ⁷⁸ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[11:11]  ⁷⁹ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ⁸¹ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[3:2]  ⁸² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ⁸³ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[12:37]  ⁸⁴ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[4:20]  ⁸⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[2:19]  ⁸⁶ tn Grk “And Jesus.”

[2:19]  ⁸⁷ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ⁸⁸ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ⁸⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[4:12]  ⁹⁰ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[12:43]  ⁹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ⁹² tn See the note on the term “offering box” in v. 41.

[12:43]  ⁹³ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[12:15]  ⁹⁴ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ⁹⁵ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[12:15]  sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.

[14:11]  ⁹⁶ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[14:11]  ⁹⁷ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[14:11]  ⁹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ⁹⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:33]  ¹⁰⁰ tc The vast majority of witnesses (א A C L W Θ Ψ Ë^1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.

[15:47]  ¹⁰¹ tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.

[6:3]  ¹⁰² tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

[6:3]  ¹⁰³ sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

[12:14]  ¹⁰⁴ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).

[13:9]  ¹⁰⁹ tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ¹¹⁰ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ¹¹¹ sn See the note on synagogue in 1:21.

[13:9]  ¹¹² sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[1:11]  ¹¹³ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ¹¹⁴ tn Or “with you I am well pleased.”

[1:11]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[10:23]  ¹¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:1]  ¹¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ¹¹⁸ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.