Mark 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ¹  the whole crowd was on the shore by the lake.

Mark 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ²  Jesus ³  began to teach them that the Son of Man must suffer ⁴  many things and be rejected by the elders, chief priests, and experts in the law, ⁵  and be killed, and after three days rise again.

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. ⁶  They ⁷  will kill him, ⁸  and after three days he will rise.” ⁹ 

Mark 10:1

Divorce

10:1 Then ¹⁰  Jesus ¹¹  left that place and went to the region of Judea and ¹²  beyond the Jordan River. ¹³  Again crowds gathered to him, and again, as was his custom, he taught them.

Mark 11:17

11:17 Then he began to teach ¹⁴  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ¹⁵  But you have turned it into a den ¹⁶  of robbers!” ¹⁷ 

[4:1]  ¹ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[8:31]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁴ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:31]  ³ 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]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁵ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁶ 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.

[10:1]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ⁶ 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]  ⁷ 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”).

[11:17]  ⁵ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ⁶ sn A quotation from Isa 56:7.

[11:17]  ⁷ tn Or “a hideout” (see L&N 1.57).

[11:17]  ⁸ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.