Mark 2:6

2:6 Now some of the experts in the law ¹  were sitting there, turning these things over in their minds: ² 

Mark 5:1

Healing of a Demoniac

5:1 So ³  they came to the other side of the lake, to the region of the Gerasenes. ⁴ 

Mark 5:17

5:17 Then ⁵  they asked Jesus ⁶  to leave their region.

Mark 5:28

5:28 for she kept saying, ⁷  “If only I touch his clothes, I will be healed.” ⁸ 

Mark 6:43

6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full.

Mark 7:1

Breaking Human Traditions

7:1 Now ⁹  the Pharisees ¹⁰  and some of the experts in the law ¹¹  who came from Jerusalem ¹²  gathered around him.

Mark 7:8

7:8 Having no regard ¹³  for the command of God, you hold fast to human tradition.” ¹⁴ 

Mark 14:26

14:26 After singing a hymn, ¹⁵  they went out to the Mount of Olives.

Mark 15:18

15:18 They began to salute him: “Hail, king of the Jews!” ¹⁶ 

Mark 15:26

15:26 The inscription ¹⁷  of the charge against him read, “The king of the Jews.”

Mark 15:35

15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” ¹⁸ 

[2:6]  ¹ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ² tn Grk “Reasoning within their hearts.”

[5:1]  ³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[5:1]  ⁴ tc The textual tradition here is quite complicated. Most later mss (A C ˹³ Ï sy^p,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א² L Δ Θ Ë¹ 28 33 565 579 700 892 1241 1424 al sy^s bo) have “Gergesenes.” Others (א* B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.

[5:17]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:28]  ⁷ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.

[5:28]  ⁸ tn Grk “saved.”

[7:1]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ¹⁰ sn See the note on Pharisees in 2:16.

[7:1]  ¹¹ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:8]  ¹¹ tn Grk “Having left the command.”

[7:8]  ¹² tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

[14:26]  ¹³ sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.

[15:18]  ¹⁵ tn Or “Long live the King of the Jews!”

[15:26]  ¹⁷ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[15:35]  ¹⁹ sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.