Markus 8:5

8:5 He asked them, “How many loaves do you have?” They replied, “Seven.”

Markus 9:16

9:16 He asked them, “What are you arguing about with them?”

Markus 9:32

9:32 But they did not understand this statement and were afraid to ask him.

Markus 5:9

5:9 Jesus ¹  asked him, “What is your name?” And he said, “My name is Legion, ²  for we are many.”

Markus 10:10

10:10 In the house once again, the disciples asked him about this.

Markus 9:11

9:11 Then ³  they asked him, ⁴  “Why do the experts in the law ⁵  say that Elijah must come first?”

Markus 9:21

9:21 Jesus ⁶  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 15:2

15:2 So ⁷  Pilate asked him, “Are you the king ⁸  of the Jews?” He replied, ⁹  “You say so.” ¹⁰ 

Markus 7:17

7:17 Now ¹¹  when Jesus ¹²  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 10:2

10:2 Then some Pharisees ¹³  came, and to test him ¹⁴  they asked, “Is it lawful for a man to divorce his ¹⁵  wife?” ¹⁶ 

Markus 15:4

15:4 So Pilate asked him again, ¹⁷  “Have you nothing to say? See how many charges they are bringing against you!”

Markus 9:28

9:28 Then, ¹⁸  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Markus 15:44

15:44 Pilate was surprised that he was already dead. He ¹⁹  called the centurion and asked him if he had been dead for some time.

Markus 9:10

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

Markus 12:18

Marriage and the Resurrection

12:18 Sadducees ²⁰  (who say there is no resurrection) ²¹  also came to him and asked him, ²² 

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 ²³  with unwashed hands?”

Markus 9:33

Questions About the Greatest

9:33 Then ²⁴  they came to Capernaum. ²⁵  After Jesus ²⁶  was inside the house he asked them, “What were you discussing on the way?”

Markus 14:60-61

14:60 Then ²⁷  the high priest stood up before them ²⁸  and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, ²⁹  “Are you the Christ, ³⁰  the Son of the Blessed One?”

Markus 4:10

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables.

Markus 6:24

6:24 So ³¹  she went out and said to her mother, “What should I ask for?” Her mother ³²  said, “The head of John the baptizer.” ³³ 

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ³⁴  On the way he asked his disciples, ³⁵  “Who do people say that I am?”

Markus 11:29

11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things:

Markus 13:3

Signs of the End of the Age

13:3 So ³⁶  while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, ³⁷  and Andrew asked him privately,

Markus 10:17

The Rich Man

10:17 Now ³⁸  as Jesus ³⁹  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ⁴⁰ 

Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ⁴¹  he spit on his eyes, placed his hands on his eyes ⁴²  and asked, “Do you see anything?”

Markus 10:36

10:36 He said to them, “What do you want me to do for you?”

Markus 12:28

The Greatest Commandment

12:28 Now ⁴³  one of the experts in the law ⁴⁴  came and heard them debating. When he saw that Jesus ⁴⁵  answered them well, he asked him, “Which commandment is the most important of all?”

Markus 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ⁴⁶  “You are the Christ.” ⁴⁷ 

Markus 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Markus 12:34

12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

Markus 14:19

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

Markus 11:5

11:5 Some people standing there said to them, “What are you doing, untying that colt?”

Markus 12:16

12:16 So ⁴⁸  they brought one, and he said to them, “Whose image ⁴⁹  is this, and whose inscription?” They replied, ⁵⁰  “Caesar’s.”

Markus 2:18

The Superiority of the New

2:18 Now ⁵¹  John’s ⁵²  disciples and the Pharisees ⁵³  were fasting. ⁵⁴  So ⁵⁵  they came to Jesus ⁵⁶  and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”

Markus 3:4

3:4 Then ⁵⁷  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Markus 4:13

4:13 He said to them, “Don’t you understand this parable? Then ⁵⁸  how will you understand any parable?

Markus 3:33

3:33 He answered them and said, “Who are my mother and my brothers?” ⁵⁹ 

Markus 11:28

11:28 and said, “By what authority ⁶⁰  are you doing these things? Or who gave you this authority to do these things?”

Markus 10:26

10:26 They were even more astonished and said ⁶¹  to one another, “Then ⁶²  who can be saved?” ⁶³ 

Markus 5:30-31

5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Markus 12:13

Paying Taxes to Caesar

12:13 Then ⁶⁴  they sent some of the Pharisees ⁶⁵  and Herodians ⁶⁶  to trap him with his own words. ⁶⁷ 

Markus 15:9

15:9 So Pilate asked them, ⁶⁸  “Do you want me to release the king of the Jews for you?”

Markus 15:14

15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!”

Markus 11:31

11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Markus 10:51

10:51 Then ⁶⁹  Jesus said to him, ⁷⁰  “What do you want me to do for you?” The blind man replied, “Rabbi, ⁷¹  let me see again.” ⁷² 

Markus 11:3

11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it ⁷³  and will send it back here soon.’”

Markus 14:12

The Passover

14:12 Now ⁷⁴  on the first day of the feast of ⁷⁵  Unleavened Bread, when the Passover lamb is sacrificed, ⁷⁶  Jesus’ ⁷⁷  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ⁷⁸ 

Markus 4:30

The Parable of the Mustard Seed

4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it?

Markus 10:18

10:18 Jesus said to him, “Why do you call me good? ⁷⁹  No one is good except God alone.

Markus 8:21

8:21 Then ⁸⁰  he said to them, “Do you still not understand?” ⁸¹ 

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 12:15

12:15 But he saw through their hypocrisy and said ⁸²  to them, “Why are you testing me? Bring me a denarius ⁸³  and let me look at it.”

Markus 2:6

2:6 Now some of the experts in the law ⁸⁴  were sitting there, turning these things over in their minds: ⁸⁵ 

Markus 4:9

4:9 And he said, “Whoever has ears to hear had better listen!” ⁸⁶ 

Markus 4:40

4:40 And he said to them, “Why are you cowardly? Do you still not have faith?”

Markus 11:30

11:30 John’s baptism – was it from heaven or from people? ⁸⁷  Answer me.”

Markus 15:3

15:3 Then ⁸⁸  the chief priests began to accuse him repeatedly.

Markus 2:8

2:8 Now ⁸⁹  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ⁹⁰  he said to them, “Why are you thinking such things in your hearts? ⁹¹ 

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ⁹²  isn’t brought to be put under a basket ⁹³  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 8:17

8:17 When he learned of this, ⁹⁴  Jesus said to them, “Why are you arguing ⁹⁵  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Markus 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ⁹⁶  say that the Christ ⁹⁷  is David’s son? ⁹⁸ 

Markus 15:12

15:12 So Pilate spoke to them again, ⁹⁹  “Then what do you want me to do ¹⁰⁰  with the one you call king of the Jews?”

Markus 2:24

2:24 So ¹⁰¹  the Pharisees ¹⁰²  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Markus 3:23

3:23 So ¹⁰³  he called them and spoke to them in parables: ¹⁰⁴  “How can Satan cast out Satan?

Markus 5:39

5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Markus 8:16

8:16 So they began to discuss with one another about having no bread. ¹⁰⁵ 

Markus 9:23

9:23 Then Jesus said to him, “‘If you are able?’ ¹⁰⁶  All things are possible for the one who believes.”

Markus 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ¹⁰⁷ 

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ¹⁰⁸ 

Markus 2:16-17

2:16 When the experts in the law ¹⁰⁹  and the Pharisees ¹¹⁰  saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” ¹¹¹  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. ¹¹²  I have not come to call the righteous, but sinners.”

Markus 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ¹¹³  Even the wind and sea obey him!” ¹¹⁴ 

Markus 6:37

6:37 But he answered them, ¹¹⁵  “You ¹¹⁶  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ¹¹⁷  and give it to them to eat?”

Markus 8:11-12

The Demand for a Sign

8:11 Then the Pharisees ¹¹⁸  came and began to argue with Jesus, asking for ¹¹⁹  a sign from heaven ¹²⁰  to test him. 8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ¹²¹  no sign will be given to this generation.”

Markus 8:20

8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ¹²²  “Seven.”

Markus 10:19

10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” ¹²³ 

Markus 11:4

11:4 So ¹²⁴  they went and found a colt tied at a door, outside in the street, and untied it.

Markus 11:33

11:33 So ¹²⁵  they answered Jesus, ¹²⁶  “We don’t know.” ¹²⁷  Then Jesus said to them, “Neither will I tell you ¹²⁸  by what authority ¹²⁹  I am doing these things.”

Markus 12:9

12:9 What then will the owner of the vineyard do? He will come and destroy ¹³⁰  those tenants and give the vineyard to others. ¹³¹ 

Markus 14:14

14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’

Markus 9:12

9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?

[5:9]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:9]  ² sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[9:11]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ⁴ tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[9:11]  ⁵ tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:21]  ⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[15:2]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁸ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ⁹ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ¹⁰ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[7:17]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:2]  ¹³ tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the mss vary in how they express this subject lends credence to this judgment: οἱ δὲ Φαρισαῖοι προσελθόντες (Joi de Farisaioi proselqonte", “now the Pharisees came”) in W Θ 565 2542 pc; καὶ προσελθόντες οἱ Φαρισαῖοι (kai proselqonte" Joi Farisaioi, “then the Pharisees came”) in א C N (˹: καὶ προσελθόντες ἐπηρώτησαν αὐτὸν οἱ Φαρισαῖοι) 579 1241 1424 pm; and καὶ προσελθόντες Φαρισαῖοι in A B K L Γ Δ Ψ Ë¹³ 28 700 892 2427 pm. Further, the use of an indefinite plural (a general “they”) is a Markan feature, occurring over twenty times. Thus, internally the evidence looks rather strong for the shorter reading, in spite of the minimal external support for it. However, if scribes assimilated this text to Matt 19:3, a more exact parallel might have been expected: Matthew has καὶ προσῆλθον αὐτῷ Φαρισαῖοι (kai proshlqon aujtw Farisaioi, “then Pharisees came to him”). Although the verb form needs to be different according to syntactical requirements of the respective sentences, the word order variety, as well as the presence or absence of the article and the alternation between δέ and καί as the introductory conjunction, all suggest that the variety of readings might not be due to scribal adjustments toward Matthew. At the same time, the article with Φαρισαῖοι is found in both Gospels in many of the same witnesses (א Ï in Matt; א pm in Mark), and the anarthrous Φαρισαῖοι is likewise parallel in many mss (B L ˹³ 700 892). Another consideration is the possibility that very early in the transmissional history, scribes naturally inserted the most obvious subject (the Pharisees would be the obvious candidates as the ones to test Jesus). This may account for the reading with δέ, since Mark nowhere else uses this conjunction to introduce the Pharisees into the narrative. As solid as the internal arguments against the longer reading seem to be, the greatest weakness is the witnesses that support it. The Western mss are prone to alter the text by adding, deleting, substituting, or rearranging large amounts of material. There are times when the rationale for this seems inexplicable. In light of the much stronger evidence for “the Pharisees came,” even though it occurs in various permutations, it is probably wisest to retain the words. This judgment, however, is hardly certain.

[10:2]  sn See the note on Pharisees in 2:16.

[10:2]  ¹⁴ tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.

[10:2]  ¹⁵ tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).

[10:2]  ¹⁶ tn The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See BDF §440.3.

[10:2]  sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17-19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

[15:4]  ¹⁷ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[9:28]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:44]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[12:18]  ²⁰ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

[12:18]  ²¹ sn This remark is best regarded as a parenthetical note by the author.

[12:18]  ²² tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[7:5]  ²³ tn Grk “eat bread.”

[9:33]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ²⁵ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:60]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ²⁸ tn Grk “in the middle.”

[14:61]  ²⁹ tn Grk “questioned him and said to him.”

[14:61]  ³⁰ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.

[6:24]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ³² tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ³³ 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]).

[8:27]  ³⁴ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ³⁵ 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.

[13:3]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:3]  ³⁷ 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.

[10:17]  ³⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.

[10:17]  ⁴⁰ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[8:23]  ⁴¹ 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]  ⁴² tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[12:28]  ⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:28]  ⁴⁴ tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:28]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁴⁶ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ⁴⁷ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:29]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[12:16]  ⁴⁸ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[12:16]  ⁴⁹ tn Or “whose likeness.”

[12:16]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[12:16]  ⁵⁰ tn Grk “they said to him.”

[2:18]  ⁵¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:18]  ⁵² sn John refers to John the Baptist.

[2:18]  ⁵³ sn See the note on Pharisees in 2:16.

[2:18]  ⁵⁴ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[2:18]  ⁵⁵ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

[2:18]  ⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:4]  ⁵⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:13]  ⁵⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:33]  ⁵⁹ tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.

[11:28]  ⁶⁰ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[10:26]  ⁶¹ tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.

[10:26]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[10:26]  ⁶³ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[12:13]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁶⁵ sn See the note on Pharisees in 2:16.

[12:13]  ⁶⁶ sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.

[12:13]  ⁶⁷ tn Grk “trap him in word.”

[15:9]  ⁶⁸ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[10:51]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ⁷⁰ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ⁷¹ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ⁷² tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[11:3]  ⁷³ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[14:12]  ⁷⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ⁷⁵ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ⁷⁶ 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]  ⁷⁷ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ⁷⁸ 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.

[10:18]  ⁷⁹ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[8:21]  ⁸⁰ tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.

[8:21]  ⁸¹ sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).

[12:15]  ⁸² tn Grk “Aware of their hypocrisy he said.”

[12:15]  ⁸³ 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.

[2:6]  ⁸⁴ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ⁸⁵ tn Grk “Reasoning within their hearts.”

[4:9]  ⁸⁶ 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 4:23; Luke 8:8, 14:35).

[11:30]  ⁸⁷ tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[11:30]  sn The question is whether John’s ministry was of divine or human origin.

[15:3]  ⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:8]  ⁸⁹ 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]  ⁹⁰ tn Grk “they were thus reasoning within themselves.”

[2:8]  ⁹¹ tn Grk “Why are you reasoning these things in your hearts?”

[4:21]  ⁹² sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

[4:21]  ⁹³ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[8:17]  ⁹⁴ tn Or “becoming aware of it.”

[8:17]  ⁹⁵ tn Or “discussing.”

[12:35]  ⁹⁶ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ⁹⁷ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  sn See the note on Christ in 8:29.

[12:35]  ⁹⁸ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[15:12]  ⁹⁹ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ¹⁰⁰ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

[2:24]  ¹⁰¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ¹⁰² sn See the note on Pharisees in 2:16.

[3:23]  ¹⁰³ 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]  ¹⁰⁴ 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.

[8:16]  ¹⁰⁵ tn Grk “And they were discussing with one another that they had no bread.”

[9:23]  ¹⁰⁶ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[10:5]  ¹⁰⁷ tn Grk “heart” (a collective singular).

[14:48]  ¹⁰⁸ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[2:16]  ¹⁰⁹ tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:16]  ¹¹⁰ 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]  ¹¹¹ 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.

[2:17]  ¹¹² 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.

[4:41]  ¹¹³ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[4:41]  ¹¹⁴ sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

[6:37]  ¹¹⁵ tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

[6:37]  ¹¹⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ¹¹⁷ sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.

[8:11]  ¹¹⁸ sn See the note on Pharisees in 2:16.

[8:11]  ¹¹⁹ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ¹²⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[8:12]  ¹²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:20]  ¹²² tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[10:19]  ¹²³ sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.

[11:4]  ¹²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:33]  ¹²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:33]  ¹²⁶ tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.

[11:33]  ¹²⁷ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

[11:33]  ¹²⁸ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[11:33]  ¹²⁹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.

[12:9]  ¹³⁰ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[12:9]  ¹³¹ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.