Mark 2:26

2:26 how he entered the house of God when Abiathar was high priest ¹  and ate the sacred bread, ²  which is against the law ³  for any but the priests to eat, and also gave it to his companions?” ⁴ 

Mark 5:7

5:7 Then ⁵  he cried out with a loud voice, “Leave me alone, ⁶  Jesus, Son of the Most High God! I implore you by God ⁷  – do not torment me!”

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 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ⁸  he spit on his eyes, placed his hands on his eyes ⁹  and asked, “Do you see anything?”

Mark 9:1

9:1 And he said to them, “I tell you the truth, ¹⁰  there are some standing here who will not ¹¹  experience ¹²  death before they see the kingdom of God come with power.” ¹³ 

Mark 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ¹⁴  they were not able to do so.” ¹⁵ 

Mark 12:26

12:26 Now as for the dead being raised, ¹⁶  have you not read in the book of Moses, in the passage about the bush, ¹⁷  how God said to him, ‘I am the God of Abraham, the ¹⁸  God of Isaac, and the God of Jacob’? ¹⁹ 

Mark 12:34

12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

Mark 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ²⁰  this poor widow has put more into the offering box ²¹  than all the others. ²² 

Mark 14:13

14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ²³  of water will meet you. Follow him.

Mark 14:72

14:72 Immediately a rooster ²⁴  crowed a second time. Then ²⁵  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ²⁶ 

Mark 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ²⁷  He has been raised! ²⁸  He is not here. Look, there is the place where they laid him.

[2:26]  ¹ tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sy^s and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 ˹³ and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.

[2:26]  ² tn Grk “the bread of presentation.”

[2:26]  ³ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[2:26]  ⁴ sn See 1 Sam 21:1-6.

[5:7]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ⁶ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ⁷ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:23]  ⁹ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ¹⁰ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[9:1]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ¹⁴ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹⁵ 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]  ¹⁶ 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.

[9:18]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ¹⁸ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[12:26]  ²¹ tn Grk “Now as for the dead that they are raised.”

[12:26]  ²² sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ²³ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ²⁴ sn A quotation from Exod 3:6.

[12:43]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ²⁶ tn See the note on the term “offering box” in v. 41.

[12:43]  ²⁷ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[14:13]  ²⁹ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

[14:72]  ³³ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ³⁵ tn Grk “he wept deeply.”

[16:6]  ³⁷ sn See the note on Crucify in 15:13.

[16:6]  ³⁸ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.