Mark 1:45

1:45 But as the man ¹  went out he began to announce it publicly and spread the story widely, so that Jesus ²  was no longer able to enter any town openly but stayed outside in remote places. Still ³  they kept coming ⁴  to him from everywhere.

Mark 2:17-18

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. ⁵  I have not come to call the righteous, but sinners.”

The Superiority of the New

2:18 Now ⁶  John’s ⁷  disciples and the Pharisees ⁸  were fasting. ⁹  So ¹⁰  they came to Jesus ¹¹  and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”

Mark 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ¹²  comes and snatches the word ¹³  that was sown in them.

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 6:48

6:48 He ¹⁴  saw them straining at the oars, because the wind was against them. As the night was ending, ¹⁵  he came to them walking on the sea, ¹⁶  for ¹⁷  he wanted to pass by them. ¹⁸ 

Mark 8:34

Following Jesus

8:34 Then ¹⁹  Jesus ²⁰  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ²¹  he must deny ²²  himself, take up his cross, ²³  and follow me.

Mark 9:1

9:1 And he said to them, “I tell you the truth, ²⁴  there are some standing here who will not ²⁵  experience ²⁶  death before they see the kingdom of God come with power.” ²⁷ 

Mark 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?

Mark 10:1

Divorce

10:1 Then ²⁸  Jesus ²⁹  left that place and went to the region of Judea and ³⁰  beyond the Jordan River. ³¹  Again crowds gathered to him, and again, as was his custom, he taught them.

Mark 10:14

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ³² 

Mark 10:30

10:30 who will not receive in this age ³³  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ³⁴  – and in the age to come, eternal life. ³⁵ 

Mark 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ³⁶  As Jesus ³⁷  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Mark 11:15

Cleansing the Temple

11:15 Then ³⁸  they came to Jerusalem. ³⁹  Jesus ⁴⁰  entered the temple area ⁴¹  and began to drive out those who were selling and buying in the temple courts. ⁴²  He turned over the tables of the money changers and the chairs of those selling doves,

Mark 14:3

Jesus’ Anointing

14:3 Now ⁴³  while Jesus ⁴⁴  was in Bethany at the house of Simon the leper, reclining at the table, ⁴⁵  a woman came with an alabaster jar ⁴⁶  of costly aromatic oil ⁴⁷  from pure nard. After breaking open the jar, she poured it on his head.

Mark 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ⁴⁸  of the Power ⁴⁹  and coming with the clouds of heaven.” ⁵⁰ 

Mark 15:43

15:43 Joseph of Arimathea, a highly regarded member of the council, ⁵¹  who was himself looking forward to ⁵²  the kingdom of God, ⁵³  went boldly to Pilate and asked for the body of Jesus. ⁵⁴ 

[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.

[2:17]  ⁵ 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.

[2:18]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:18]  ¹⁰ sn John refers to John the Baptist.

[2:18]  ¹¹ sn See the note on Pharisees in 2:16.

[2:18]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:15]  ¹³ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ¹⁴ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[6:48]  ¹⁷ 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]  ¹⁸ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ¹⁹ tn Or “on the lake.”

[6:48]  ²⁰ 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]  ²¹ 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.

[8:34]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ²³ tn Grk “to follow after me.”

[8:34]  ²⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ²⁵ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:1]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ²⁶ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ²⁷ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ²⁸ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[10:1]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ³⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ³¹ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ³² tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[10:14]  ³³ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[10:30]  ³⁷ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ³⁸ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ³⁹ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[10:46]  ⁴¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ⁴⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ⁴⁸ tn Grk “the temple.”

[11:15]  ⁴⁹ tn Grk “the temple.”

[14:3]  ⁴⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:3]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:3]  ⁵¹ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:3]  ⁵² sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[14:3]  ⁵³ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[14:62]  ⁵³ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ⁵⁴ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ⁵⁵ sn An allusion to Dan 7:13.

[15:43]  ⁵⁷ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[15:43]  ⁵⁸ tn Or “waiting for.”

[15:43]  ⁵⁹ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ⁶⁰ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.