Mark 5:8

5:8 (For Jesus ¹  had said to him, “Come out of that man, you unclean spirit!”) ² 

Mark 6:54

6:54 As they got out of the boat, people immediately recognized Jesus. ³ 

Mark 7:8

7:8 Having no regard ⁴  for the command of God, you hold fast to human tradition.” ⁵ 

Mark 7:20

7:20 He said, “What comes out of a person defiles him.

Mark 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Mark 11:16

11:16 and he would not permit anyone to carry merchandise ⁶  through the temple courts. ⁷ 

Mark 12:8

12:8 So ⁸  they seized him, ⁹  killed him, and threw his body ¹⁰  out of the vineyard. ¹¹ 

Mark 14:2

14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” ¹² 

Mark 15:38

15:38 And the temple curtain ¹³  was torn in two, from top to bottom.

Mark 15:45

15:45 When Pilate ¹⁴  was informed by the centurion, ¹⁵  he gave the body to Joseph.

[5:8]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:8]  ² sn This is a parenthetical explanation by the author.

[6:54]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:8]  ⁵ tn Grk “Having left the command.”

[7:8]  ⁶ 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.

[11:16]  ⁷ tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.

[11:16]  ⁸ tn Grk “the temple.”

[12:8]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:8]  ¹⁰ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[12:8]  ¹¹ tn Grk “him.”

[12:8]  ¹² sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.

[14:2]  ¹¹ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[15:38]  ¹³ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[15:45]  ¹⁵ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

[15:45]  ¹⁶ sn See the note on the word centurion in 15:39.