Mark 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.”

Mark 1:44-45

1:44 He told him, ¹  “See that you do not say anything to anyone, ²  but go, show yourself to a priest, and bring the offering that Moses commanded ³  for your cleansing, as a testimony to them.” ⁴  1:45 But as the man ⁵  went out he began to announce it publicly and spread the story widely, so that Jesus ⁶  was no longer able to enter any town openly but stayed outside in remote places. Still ⁷  they kept coming ⁸  to him from everywhere.

Mark 4:8

4:8 But ⁹  other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.”

Mark 4:38

4:38 But ¹⁰  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?”

Mark 6:20

6:20 because Herod stood in awe of ¹¹  John and protected him, since he knew that John ¹²  was a righteous and holy man. When Herod ¹³  heard him, he was thoroughly baffled, ¹⁴  and yet ¹⁵  he liked to listen to John. ¹⁶ 

Mark 6:31

6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).

Mark 9:5

9:5 So ¹⁷  Peter said to Jesus, ¹⁸  “Rabbi, it is good for us to be here. Let us make three shelters ¹⁹  – one for you, one for Moses, and one for Elijah.”

Mark 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ²⁰  they were not able to do so.” ²¹ 

Mark 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Mark 10:29

10:29 Jesus said, “I tell you the truth, ²²  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel

Mark 11:2

11:2 and said to them, “Go to the village ahead of you. ²³  As soon as you enter it, you will find a colt tied there that has never been ridden. ²⁴  Untie it and bring it here.

Mark 11:17

11:17 Then he began to teach ²⁵  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ²⁶  But you have turned it into a den ²⁷  of robbers!” ²⁸ 

Mark 11:33

11:33 So ²⁹  they answered Jesus, ³⁰  “We don’t know.” ³¹  Then Jesus said to them, “Neither will I tell you ³²  by what authority ³³  I am doing these things.”

Mark 12:15

12:15 But he saw through their hypocrisy and said ³⁴  to them, “Why are you testing me? Bring me a denarius ³⁵  and let me look at it.”

Mark 14:13

14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ³⁶  of water will meet you. Follow him.

Mark 14:65

14:65 Then ³⁷  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ³⁸  him.

Mark 14:72

14:72 Immediately a rooster ³⁹  crowed a second time. Then ⁴⁰  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ⁴¹ 

[1:44]  ¹ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ² sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ³ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁴ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[1:45]  ¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ³ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁴ tn The imperfect verb has been translated iteratively.

[4:8]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[4:38]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:20]  ¹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁴ 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]  ⁵ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

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

[9:5]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ² tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ³ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:18]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ² tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[10:29]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:2]  ¹ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ² tn Grk “a colt tied there on which no one of men has ever sat.”

[11:17]  ¹ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ² sn A quotation from Isa 56:7.

[11:17]  ³ tn Or “a hideout” (see L&N 1.57).

[11:17]  ⁴ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[11:33]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:33]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.

[12:15]  ¹ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ² 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.

[14:13]  ¹ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

[14:65]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ² tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[14:72]  ¹ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ³ tn Grk “he wept deeply.”