Mark 2:15

2:15 As Jesus ¹  was having a meal ²  in Levi’s ³  home, many tax collectors ⁴  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Mark 3:27

3:27 But no one is able to enter a strong man’s ⁵  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ⁶ 

Mark 5:40

5:40 And they began making fun of him. ⁷  But he put them all outside ⁸  and he took the child’s father and mother and his own companions ⁹  and went into the room where the child was. ¹⁰ 

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 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ¹⁷  On the way he asked his disciples, ¹⁸  “Who do people say that I am?”

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 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ²⁴  As Jesus ²⁵  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

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 ²⁶  must marry ²⁷  the widow and father children ²⁸  for his brother.’ ²⁹ 

Mark 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ³⁰  was still speaking, Judas, one of the twelve, arrived. ³¹  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ³²  and elders.

[2:15]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[2:15]  ³ tn Grk “his.”

[2:15]  ⁴ 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.

[3:27]  ⁵ sn The strong man here pictures Satan.

[3:27]  ⁶ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[5:40]  ⁹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ¹⁰ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ¹¹ tn Grk “those with him.”

[5:40]  ¹² tn Grk “into where the child was.”

[6:20]  ¹³ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ¹⁴ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ¹⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ¹⁶ 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]  ¹⁷ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ¹⁸ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[8:27]  ¹⁷ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ¹⁸ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[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.

[10:46]  ²⁵ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:19]  ²⁹ 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]  ³⁰ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ³¹ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ³² 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.

[14:43]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ³⁴ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

[14:43]  ³⁵ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.