Mark 1:5

1:5 People ¹  from the whole Judean countryside and all of Jerusalem ²  were going out to him, and he was baptizing them ³  in the Jordan River as they confessed their sins.

Mark 1:44

1:44 He told him, ⁴  “See that you do not say anything to anyone, ⁵  but go, show yourself to a priest, and bring the offering that Moses commanded ⁶  for your cleansing, as a testimony to them.” ⁷ 

Mark 2:15

2:15 As Jesus ⁸  was having a meal ⁹  in Levi’s ¹⁰  home, many tax collectors ¹¹  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Mark 3:5

3:5 After looking around ¹²  at them in anger, grieved by the hardness of their hearts, ¹³  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ¹⁴ 

Mark 5:30

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?”

Mark 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Mark 6:48

6:48 He ¹⁵  saw them straining at the oars, because the wind was against them. As the night was ending, ¹⁶  he came to them walking on the sea, ¹⁷  for ¹⁸  he wanted to pass by them. ¹⁹ 

Mark 9:5

9:5 So ²⁰  Peter said to Jesus, ²¹  “Rabbi, it is good for us to be here. Let us make three shelters ²²  – one for you, one for Moses, and one for Elijah.”

Mark 9:37

9:37 “Whoever welcomes ²³  one of these little children ²⁴  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

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 11:15

Cleansing the Temple

11:15 Then ²⁵  they came to Jerusalem. ²⁶  Jesus ²⁷  entered the temple area ²⁸  and began to drive out those who were selling and buying in the temple courts. ²⁹  He turned over the tables of the money changers and the chairs of those selling doves,

Mark 11:33

11:33 So ³⁰  they answered Jesus, ³¹  “We don’t know.” ³²  Then Jesus said to them, “Neither will I tell you ³³  by what authority ³⁴  I am doing these things.”

Mark 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ³⁵  must marry ³⁶  the widow and father children ³⁷  for his brother.’ ³⁸ 

Mark 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ³⁹  in charge, assigning ⁴⁰  to each his work, and commanded the doorkeeper to stay alert.

Mark 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?”’

Mark 14:21

14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

[1:5]  ¹ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ³ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[1:44]  ⁴ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ⁵ 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]  ⁶ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁷ 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.

[2:15]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ⁸ tn Grk “As he reclined at table.”

[2:15]  ⁹ tn Grk “his.”

[2:15]  ¹⁰ 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.

[3:5]  ¹⁰ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ¹¹ tn This term is a collective singular in the Greek text.

[3:5]  ¹² sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:48]  ¹³ 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]  ¹⁴ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ¹⁵ tn Or “on the lake.”

[6:48]  ¹⁶ 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]  ¹⁷ 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.

[9:5]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ¹⁷ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ¹⁸ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:37]  ¹⁹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ²⁰ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[11:15]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ²⁵ tn Grk “the temple.”

[11:15]  ²⁶ tn Grk “the temple.”

[11:33]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:33]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.

[12:19]  ²⁸ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ²⁹ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ³⁰ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ³¹ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[13:34]  ³¹ tn See the note on the word “slave” in 10:44.

[13:34]  ³² tn Grk “giving.”