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 6:14

The Death of John the Baptist

6:14 Now ⁵  King Herod ⁶  heard this, for Jesus’ ⁷  name had become known. Some ⁸  were saying, “John the baptizer ⁹  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Mark 6:17

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ¹⁰  had married her.

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 6:48

6:48 He ¹⁷  saw them straining at the oars, because the wind was against them. As the night was ending, ¹⁸  he came to them walking on the sea, ¹⁹  for ²⁰  he wanted to pass by them. ²¹ 

Mark 8:35

8:35 For whoever wants to save his life ²²  will lose it, ²³  but whoever loses his life for my sake and for the gospel will save it.

Mark 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ²⁴  They ²⁵  will kill him, ²⁶  and after three days he will rise.” ²⁷ 

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 10:14

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. ²⁸ 

Mark 11:13

11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit ²⁹  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Mark 13:11

13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, ³⁰  for it is not you speaking, but the Holy Spirit.

Mark 13:19

13:19 For in those days there will be suffering ³¹  unlike anything that has happened ³²  from the beginning of the creation that God created until now, or ever will happen.

[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.

[6:14]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ⁶ sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[6:14]  ⁷ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ⁹ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[6:17]  ⁹ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[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.

[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.

[8:35]  ²¹ tn Or “soul” (throughout vv. 35-37).

[8:35]  ²² sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:31]  ²⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ²⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ²⁷ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ²⁸ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:14]  ²⁹ 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.

[11:13]  ³³ tn Grk “anything.”

[13:11]  ³⁷ tn Grk “in that hour.”

[13:19]  ⁴¹ tn Traditionally, “tribulation.”

[13:19]  ⁴² sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.