Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ¹  On the way he asked his disciples, ²  “Who do people say that I am?”

Markus 8:33

8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ³ 

Markus 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ⁴  As Jesus ⁵  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Markus 11:15

Cleansing the Temple

11:15 Then ⁶  they came to Jerusalem. ⁷  Jesus ⁸  entered the temple area ⁹  and began to drive out those who were selling and buying in the temple courts. ¹⁰  He turned over the tables of the money changers and the chairs of those selling doves,

Markus 12:28

The Greatest Commandment

12:28 Now ¹¹  one of the experts in the law ¹²  came and heard them debating. When he saw that Jesus ¹³  answered them well, he asked him, “Which commandment is the most important of all?”

Markus 14:12

The Passover

14:12 Now ¹⁴  on the first day of the feast of ¹⁵  Unleavened Bread, when the Passover lamb is sacrificed, ¹⁶  Jesus’ ¹⁷  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ¹⁸ 

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 14:27

The Prediction of Peter’s Denial

14:27 Then ¹⁹  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ²⁰ 

[8:27]  ¹ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ² tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[8:33]  ³ tn Grk “people’s.”

[10:46]  ⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ⁹ tn Grk “the temple.”

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

[11:15]  ¹⁰ tn Grk “the temple.”

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

[12:28]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:28]  ¹² tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:28]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ¹⁵ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ¹⁶ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ¹⁷ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹⁸ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[14:27]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ²⁰ sn A quotation from Zech 13:7.