Mark 4:6

4:6 When the sun came up it was scorched, and because it did not have sufficient root, ¹  it withered.

Mark 4:10

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables.

Mark 7:17

7:17 Now ²  when Jesus ³  had left the crowd and entered the house, his disciples asked him about the parable.

Mark 8:20

8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ⁴  “Seven.”

Mark 1:32

1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

Mark 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Mark 6:21

6:21 But ⁵  a suitable day ⁶  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee.

Mark 8:19

8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.”

Mark 11:1

The Triumphal Entry

11:1 Now ⁷  as they approached Jerusalem, ⁸  near Bethphage ⁹  and Bethany, at the Mount of Olives, ¹⁰  Jesus ¹¹  sent two of his disciples

Mark 15:20

15:20 When they had finished mocking ¹²  him, they stripped him of the purple cloak and put his own clothes back on him. Then ¹³  they led him away to crucify him. ¹⁴ 

Mark 15:41

15:41 When he was in Galilee, they had followed him and given him support. ¹⁵  Many other women who had come up with him to Jerusalem ¹⁶  were there too.

Mark 14:12

The Passover

14:12 Now ¹⁷  on the first day of the feast of ¹⁸  Unleavened Bread, when the Passover lamb is sacrificed, ¹⁹  Jesus’ ²⁰  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ²¹ 

[4:6]  ¹ tn Grk “it did not have root.”

[7:17]  ² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ³ tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[6:21]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ⁵ tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[11:1]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ⁷ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[11:1]  ⁸ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[11:1]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:20]  ⁶ tn The aorist tense is taken consummatively here.

[15:20]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁸ sn See the note on Crucify in 15:13.

[15:41]  ⁷ tn Grk “and ministered to him.”

[15:41]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:12]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ⁹ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ¹⁰ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ¹¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹² sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.