Markus 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹  two feet and be thrown into hell.

Markus 5:22

5:22 Then ²  one of the synagogue rulers, ³  named Jairus, ⁴  came up, and when he saw Jesus, ⁵  he fell at his feet.

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ⁶  immediately heard about him and came and fell at his feet.

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ⁷  isn’t brought to be put under a basket ⁸  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 6:11

6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off ⁹  your feet as a testimony against them.”

Markus 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ¹⁰  from all the towns ¹¹  and arrived there ahead of them. ¹² 

Markus 6:9

6:9 and to put on sandals but not to wear two tunics. ¹³ 

Markus 12:36

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

‘The Lord said to my lord, ¹⁴ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ¹⁵ 

Markus 9:46

9:46 [[EMPTY]] ¹⁶ 

Markus 5:4

5:4 For his hands and feet had often been bound with chains and shackles, ¹⁷  but ¹⁸  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him.

Markus 6:56

6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if ¹⁹  they could just touch the edge of his cloak, and all who touched it were healed.

Markus 5:3

5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain.

Markus 9:14

The Disciples’ Failure to Heal

9:14 When they came to the disciples, they saw a large crowd around them and experts in the law ²⁰  arguing with them.

[9:45]  ¹ tn Grk “than having.”

[5:22]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ³ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ⁴ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:25]  ⁶ sn Unclean spirit refers to an evil spirit.

[4:21]  ⁷ 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]  ⁸ 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).

[6:11]  ⁹ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[6:33]  ¹⁰ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ¹¹ tn Or “cities.”

[6:33]  ¹² tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì^84vid [A ˹³] Ï sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).

[6:9]  ¹³ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[12:36]  ¹⁴ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[12:36]  ¹⁵ sn A quotation from Ps 110:1.

[9:46]  ¹⁶ tc See tc note at the end of v. 43.

[5:4]  ¹⁷ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ¹⁸ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:56]  ¹⁹ tn Grk “asked that they might touch.”

[9:14]  ²⁰ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.