Mark 6:9

6:9 and to put on sandals but not to wear two tunics. ¹ 

Mark 10:8

10:8 and the two will become one flesh. ²  So they are no longer two, but one flesh.

Mark 6:7

Sending Out the Twelve Apostles

6:7 Jesus ³  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ⁴ 

Mark 12:42

12:42 And a poor widow came and put in two small copper coins, ⁵  worth less than a penny.

Mark 15:27

15:27 And they crucified two outlaws with him, one on his right and one on his left.

Mark 15:38

15:38 And the temple curtain ⁶  was torn in two, from top to bottom.

Mark 6:41

6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He ⁷  gave them to his ⁸  disciples to serve the people, and he divided the two fish among them all.

Mark 16:12

16:12 After this he appeared in a different form to two of them while they were on their way to the country.

Mark 6:38

6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.”

Mark 10:35

The Request of James and John

10:35 Then ⁹  James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.”

Mark 11:1

The Triumphal Entry

11:1 Now ¹⁰  as they approached Jerusalem, ¹¹  near Bethphage ¹²  and Bethany, at the Mount of Olives, ¹³  Jesus ¹⁴  sent two of his disciples

Mark 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹⁵  were trying to find a way ¹⁶  to arrest Jesus ¹⁷  by stealth and kill him.

Mark 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ¹⁸  two hands and go into hell, ¹⁹  to the unquenchable fire.

Mark 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ²⁰  two feet and be thrown into hell.

Mark 9:47

9:47 If your eye causes you to sin, tear it out! ²¹  It is better to enter into the kingdom of God with one eye than to have ²²  two eyes and be thrown into hell,

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.

[6:9]  ¹ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[10:8]  ² sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.

[6:7]  ³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁴ sn The phrase unclean spirits refers to evil spirits.

[12:42]  ⁴ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[15:38]  ⁵ 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.

[6:41]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ⁷ tc ‡ Most mss (Ì⁴⁵ A D W Θ Ë^1,13 Ï lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (toi" maqhtai", “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA²⁷ puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.

[10:35]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:1]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:1]  ⁹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ¹⁰ tn Grk “were seeking how.”

[14:1]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:43]  ¹⁰ tn Grk “than having.”

[9:43]  ¹¹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:45]  ¹¹ tn Grk “than having.”

[9:47]  ¹² tn Grk “throw it out.”

[9:47]  ¹³ tn Grk “than having.”

[14:13]  ¹³ 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.