Markus 4:4

4:4 And as he sowed, some seed ¹  fell along the path, and the birds came and devoured it.

Markus 12:40

12:40 They ²  devour widows’ property, ³  and as a show make long prayers. These men will receive a more severe punishment.”

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 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

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 7:33

7:33 After Jesus ⁴  took him aside privately, away from the crowd, he put his fingers in the man’s ⁵  ears, and after spitting, he touched his tongue. ⁶ 

Markus 15:20

15:20 When they had finished mocking ⁷  him, they stripped him of the purple cloak and put his own clothes back on him. Then ⁸  they led him away to crucify him. ⁹ 

Markus 1:42-43

1:42 The leprosy left him at once, and he was clean. 1:43 Immediately Jesus ¹⁰  sent the man ¹¹  away with a very strong warning.

Markus 6:54

6:54 As they got out of the boat, people immediately recognized Jesus. ¹² 

Markus 14:26

14:26 After singing a hymn, ¹³  they went out to the Mount of Olives.

Markus 14:28

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

Markus 14:39

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

Markus 16:4

16:4 But ¹⁴  when they looked up, they saw that the stone, which was very large, had been rolled back.

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 2:1

Healing and Forgiving a Paralytic

2:1 Now ¹⁵  after some days, when he returned to Capernaum, ¹⁶  the news spread ¹⁷  that he was at home.

Markus 3:23

3:23 So ¹⁸  he called them and spoke to them in parables: ¹⁹  “How can Satan cast out Satan?

Markus 4:28

4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.

Markus 4:37

4:37 Now ²⁰  a great windstorm ²¹  developed and the waves were breaking into the boat, so that the boat was nearly swamped.

Markus 6:24

6:24 So ²²  she went out and said to her mother, “What should I ask for?” Her mother ²³  said, “The head of John the baptizer.” ²⁴ 

Markus 7:19

7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ²⁵  (This means all foods are clean.) ²⁶ 

Markus 8:7

8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well.

Markus 14:23

14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it.

Markus 14:45

14:45 When Judas ²⁷  arrived, he went up to Jesus ²⁸  immediately and said, “Rabbi!” and kissed ²⁹  him.

Markus 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ³⁰  are my mother and my brothers!

Markus 4:17

4:17 But ³¹  they have no root in themselves and do not endure. ³²  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 5:2

5:2 Just as Jesus ³³  was getting out of the boat, a man with an unclean spirit ³⁴  came from the tombs and met him. ³⁵ 

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 7:3

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ³⁶  holding fast to the tradition of the elders.

Markus 7:5

7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ³⁷  with unwashed hands?”

Markus 7:14

7:14 Then ³⁸  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Markus 8:25

8:25 Then Jesus ³⁹  placed his hands on the man’s ⁴⁰  eyes again. And he opened his eyes, ⁴¹  his sight was restored, and he saw everything clearly.

Markus 12:4

12:4 So ⁴²  he sent another slave to them again. This one they struck on the head and treated outrageously.

Markus 12:23

12:23 In the resurrection, when they rise again, ⁴³  whose wife will she be? For all seven had married her.” ⁴⁴ 

Markus 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ⁴⁵  in heaven.

Markus 13:13

13:13 You will be hated by everyone because of my name. ⁴⁶  But the one who endures to the end will be saved. ⁴⁷ 

Markus 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ⁴⁸  the sun will be darkened and the moon will not give its light;

Markus 14:32

Gethsemane

14:32 Then ⁴⁹  they went to a place called Gethsemane, and Jesus ⁵⁰  said to his disciples, “Sit here while I pray.”

Markus 14:35

14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ⁵¹  after he had Jesus flogged, ⁵²  he handed him over ⁵³  to be crucified.

Markus 15:44

15:44 Pilate was surprised that he was already dead. He ⁵⁴  called the centurion and asked him if he had been dead for some time.

Markus 16:5

16:5 Then ⁵⁵  as they went into the tomb, they saw a young man dressed in a white robe ⁵⁶  sitting on the right side; and they were alarmed.

Markus 16:9

The Longer Ending of Mark

16:9 ⁵⁷ [[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 12:8

12:8 So ⁵⁸  they seized him, ⁵⁹  killed him, and threw his body ⁶⁰  out of the vineyard. ⁶¹ 

Markus 13:30

13:30 I tell you the truth, ⁶²  this generation ⁶³  will not pass away until all these things take place.

Markus 2:17

2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. ⁶⁴  I have not come to call the righteous, but sinners.”

Markus 2:22

2:22 And no one pours new wine into old wineskins; ⁶⁵  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.” ⁶⁶ 

Markus 3:27

3:27 But no one is able to enter a strong man’s ⁶⁷  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ⁶⁸ 

Markus 5:13

5:13 Jesus ⁶⁹  gave them permission. ⁷⁰  So ⁷¹  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

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 ⁷²  gave them to his ⁷³  disciples to serve the people, and he divided the two fish among them all.

Markus 8:6

8:6 Then ⁷⁴  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 ⁷⁵  they served the crowd.

Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ⁷⁶  he spit on his eyes, placed his hands on his eyes ⁷⁷  and asked, “Do you see anything?”

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁷⁸  Jesus ⁷⁹  began to teach them that the Son of Man must suffer ⁸⁰  many things and be rejected by the elders, chief priests, and experts in the law, ⁸¹  and be killed, and after three days rise again.

Markus 8:34

Following Jesus

8:34 Then ⁸²  Jesus ⁸³  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ⁸⁴  he must deny ⁸⁵  himself, take up his cross, ⁸⁶  and follow me.

Markus 9:2

The Transfiguration

9:2 Six days later ⁸⁷  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ⁸⁸ 

Markus 9:9

9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.

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. ⁸⁹  They ⁹⁰  will kill him, ⁹¹  and after three days he will rise.” ⁹² 

Markus 10:1

Divorce

10:1 Then ⁹³  Jesus ⁹⁴  left that place and went to the region of Judea and ⁹⁵  beyond the Jordan River. ⁹⁶  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ⁹⁷  this poor widow has put more into the offering box ⁹⁸  than all the others. ⁹⁹ 

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹⁰⁰  were trying to find a way ¹⁰¹  to arrest Jesus ¹⁰²  by stealth and kill him.

Markus 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ¹⁰³  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ¹⁰⁴ 

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ¹⁰⁵  Jesus ¹⁰⁶  called his disciples and said to them,

Markus 12:21

12:21 The second married her and died without any children, and likewise the third.

Markus 14:68

14:68 But he denied it: ¹⁰⁷  “I don’t even understand what you’re talking about!” ¹⁰⁸  Then ¹⁰⁹  he went out to the gateway, and a rooster crowed. ¹¹⁰ 

[4:4]  ¹ tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[12:40]  ² tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ³ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[7:33]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁵ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ⁶ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[15:20]  ⁷ tn The aorist tense is taken consummatively here.

[15:20]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁹ sn See the note on Crucify in 15:13.

[1:43]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ¹¹ tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

[6:54]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:26]  ¹³ sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.

[16:4]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[2:1]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ¹⁶ 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]  ¹⁷ tn Grk “it was heard.”

[3:23]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ¹⁹ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[4:37]  ²⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:37]  ²¹ tn Or “a squall.”

[4:37]  sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[6:24]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ²³ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ²⁴ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[7:19]  ²⁵ tn Or “into the latrine.”

[7:19]  ²⁶ sn This is a parenthetical note by the author.

[14:45]  ²⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ²⁹ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[3:34]  ³⁰ tn Grk “Behold my mother and my brothers.”

[4:17]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ³² tn Grk “are temporary.”

[5:2]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ³⁴ sn Unclean spirit refers to an evil spirit.

[5:2]  ³⁵ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[7:3]  ³⁶ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[7:5]  ³⁷ tn Grk “eat bread.”

[7:14]  ³⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ⁴⁰ tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ⁴¹ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[12:4]  ⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[12:23]  ⁴³ 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]  ⁴⁴ tn Grk “For the seven had her as wife.”

[12:25]  ⁴⁵ 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).

[13:13]  ⁴⁶ sn See 1 Cor 1:25-31.

[13:13]  ⁴⁷ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[13:24]  ⁴⁸ tn Traditionally, “tribulation.”

[14:32]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[15:15]  ⁵² 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]  ⁵³ tn Or “delivered him up.”

[15:44]  ⁵⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[16:5]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ⁵⁶ 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).

[16:9]  ⁵⁷ 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.

[12:8]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:8]  ⁵⁹ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[12:8]  ⁶⁰ tn Grk “him.”

[12:8]  ⁶¹ sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.

[13:30]  ⁶² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[13:30]  ⁶³ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[2:17]  ⁶⁴ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[2:22]  ⁶⁵ 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]  ⁶⁶ 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.

[3:27]  ⁶⁷ sn The strong man here pictures Satan.

[3:27]  ⁶⁸ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[5:13]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ⁷⁰ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ⁷¹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[6:41]  ⁷² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ⁷³ 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).

[8:6]  ⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁷⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:23]  ⁷⁶ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ⁷⁷ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[8:31]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁸⁰ 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]  ⁸¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[8:34]  ⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ⁸⁴ tn Grk “to follow after me.”

[8:34]  ⁸⁵ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ⁸⁶ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:2]  ⁸⁷ tn Grk “And after six days.”

[9:2]  ⁸⁸ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:31]  ⁸⁹ 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]  ⁹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁹¹ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁹² 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.

[10:1]  ⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ⁹⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ⁹⁵ 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]  ⁹⁶ 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”).

[12:43]  ⁹⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ⁹⁸ tn See the note on the term “offering box” in v. 41.

[12:43]  ⁹⁹ 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.

[14:1]  ¹⁰⁰ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ¹⁰¹ tn Grk “were seeking how.”

[14:1]  ¹⁰² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[15:1]  ¹⁰³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ¹⁰⁴ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

[8:1]  ¹⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ¹⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:68]  ¹⁰⁷ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ¹⁰⁸ tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).

[14:68]  ¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ¹¹⁰ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψ^c 067 Ë^1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

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