Mark 14:17

14:17 Then, ¹  when it was evening, he came to the house ²  with the twelve.

Mark 3:19

3:19 and Judas Iscariot, ³  who betrayed him. ⁴ 

Mark 5:22

5:22 Then ⁵  one of the synagogue rulers, ⁶  named Jairus, ⁷  came up, and when he saw Jesus, ⁸  he fell at his feet.

Mark 6:1

Rejection at Nazareth

6:1 Now ⁹  Jesus left that place and came to his hometown, ¹⁰  and his disciples followed him.

Mark 14:66

Peter’s Denials

14:66 Now ¹¹  while Peter was below in the courtyard, one of the high priest’s slave girls ¹²  came by.

Mark 1:7

1:7 He proclaimed, ¹³  “One more powerful than I am is coming after me; I am not worthy ¹⁴  to bend down and untie the strap ¹⁵  of his sandals.

Mark 1:40

Cleansing a Leper

1:40 Now ¹⁶  a leper ¹⁷  came to him and fell to his knees, asking for help. “If ¹⁸  you are willing, you can make me clean,” he said.

Mark 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ¹⁹  isn’t brought to be put under a basket ²⁰  or under a bed, is it? Isn’t it to be placed on a lampstand?

Mark 13:35

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn –

Mark 14:37

14:37 Then ²¹  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Mark 15:36

15:36 Then someone ran, filled a sponge with sour wine, ²²  put it on a stick, ²³  and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!”

Mark 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ²⁴  comes and snatches the word ²⁵  that was sown in them.

Mark 6:48

6:48 He ²⁶  saw them straining at the oars, because the wind was against them. As the night was ending, ²⁷  he came to them walking on the sea, ²⁸  for ²⁹  he wanted to pass by them. ³⁰ 

Mark 10:1

Divorce

10:1 Then ³¹  Jesus ³²  left that place and went to the region of Judea and ³³  beyond the Jordan River. ³⁴  Again crowds gathered to him, and again, as was his custom, he taught them.

Mark 14:41

14:41 He came a third time and said to them, “Are you still sleeping and resting? ³⁵  Enough of that! ³⁶  The hour has come. Look, the Son of Man is betrayed into the hands of sinners.

[14:17]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ² tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

[3:19]  ³ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[3:19]  ⁴ tn Grk “who even betrayed him.”

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

[5:22]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ⁸ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[14:66]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ¹⁰ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[1:7]  ¹¹ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ¹² tn Grk “of whom I am not worthy.”

[1:7]  ¹³ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[1:40]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ¹⁴ sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[1:40]  ¹⁵ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[4:21]  ¹⁵ 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]  ¹⁶ 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).

[14:37]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:36]  ¹⁹ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[15:36]  ²⁰ tn Grk “a reed.”

[4:15]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ²⁵ tn Or “on the lake.”

[6:48]  ²⁶ 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]  ²⁷ 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.

[10:1]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ²⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ²⁷ 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]  ²⁸ 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”).

[14:41]  ²⁷ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

[14:41]  ²⁸ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.