Mark 1:18

1:18 They left their nets immediately and followed him. ¹ 

Mark 2:15

2:15 As Jesus ²  was having a meal ³  in Levi’s ⁴  home, many tax collectors ⁵  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Mark 6:4

6:4 Then ⁶  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Mark 6:17

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ⁷  had married her.

Mark 6:20

6:20 because Herod stood in awe of ⁸  John and protected him, since he knew that John ⁹  was a righteous and holy man. When Herod ¹⁰  heard him, he was thoroughly baffled, ¹¹  and yet ¹²  he liked to listen to John. ¹³ 

Mark 6:37

6:37 But he answered them, ¹⁴  “You ¹⁵  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ¹⁶  and give it to them to eat?”

Mark 6:48

6:48 He ¹⁷  saw them straining at the oars, because the wind was against them. As the night was ending, ¹⁸  he came to them walking on the sea, ¹⁹  for ²⁰  he wanted to pass by them. ²¹ 

Mark 8:9

8:9 There were about four thousand ²²  who ate. ²³  Then he dismissed them. ²⁴ 

Mark 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ²⁵  he spit on his eyes, placed his hands on his eyes ²⁶  and asked, “Do you see anything?”

Mark 11:12

Cursing of the Fig Tree

11:12 Now ²⁷  the next day, as they went out from Bethany, he was hungry.

Mark 12:3

12:3 But ²⁸  those tenants ²⁹  seized his slave, ³⁰  beat him, ³¹  and sent him away empty-handed. ³² 

Mark 14:50

14:50 Then ³³  all the disciples ³⁴  left him and fled.

Mark 14:57

14:57 Some stood up and gave this false testimony against him: ³⁵ 

Mark 14:59

14:59 Yet even on this point their testimony did not agree.

Mark 15:3

15:3 Then ³⁶  the chief priests began to accuse him repeatedly.

Mark 15:13

15:13 They shouted back, “Crucify ³⁷  him!”

Mark 15:25

15:25 It was nine o’clock in the morning ³⁸  when they crucified him.

[1:18]  ¹ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[2:15]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ³ tn Grk “As he reclined at table.”

[2:15]  ⁴ tn Grk “his.”

[2:15]  ⁵ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[6:4]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ⁴ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:20]  ⁵ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

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

[6:20]  ⁷ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁸ 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]  ⁹ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ¹⁰ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:37]  ⁶ 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]  ⁷ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ⁸ 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.

[6:48]  ⁷ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ⁸ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ⁹ tn Or “on the lake.”

[6:48]  ¹⁰ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ¹¹ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[8:9]  ⁸ sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.

[8:9]  ⁹ tn The words “who ate” are not in the Greek text but have been supplied for clarity.

[8:9]  ¹⁰ sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.

[8:23]  ⁹ 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]  ¹⁰ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[11:12]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:3]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[12:3]  ¹² tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.

[12:3]  ¹³ tn Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.

[12:3]  ¹⁴ sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[12:3]  ¹⁵ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[14:50]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:50]  ¹³ tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.

[14:57]  ¹³ tn Grk “Some standing up gave false testimony against him, saying.”

[15:3]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:13]  ¹⁵ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[15:25]  ¹⁶ tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.