Mark 9:34

9:34 But they were silent, for on the way they had argued with one another about who was the greatest.

Mark 1:3

1:3 the voice of one shouting in the wilderness,

‘Prepare the way for the Lord,

make ¹  his paths straight.’” ² 

Mark 9:33

Questions About the Greatest

9:33 Then ³  they came to Capernaum. ⁴  After Jesus ⁵  was inside the house he asked them, “What were you discussing on the way?”

Mark 11:8

11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields.

Mark 1:2

1:2 As it is written in Isaiah the prophet, ⁶ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ⁷ 

Mark 2:23

Lord of the Sabbath

2:23 Jesus ⁸  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ⁹  as they made their way.

Mark 4:4

4:4 And as he sowed, some seed ¹⁰  fell along the path, and the birds came and devoured it.

Mark 6:8

6:8 He instructed them to take nothing for the journey except a staff ¹¹  – no bread, no bag, ¹²  no money in their belts –

Mark 8:3

8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Mark 10:17

The Rich Man

10:17 Now ¹³  as Jesus ¹⁴  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ¹⁵ 

Mark 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ¹⁶  his sight and followed him on the road.

Mark 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ¹⁷  comes and snatches the word ¹⁸  that was sown in them.

Mark 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ¹⁹  On the way he asked his disciples, ²⁰  “Who do people say that I am?”

Mark 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ²¹  As Jesus ²²  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Mark 10:32

Third Prediction of Jesus’ Death and Resurrection

10:32 They were on the way, going up to Jerusalem. ²³  Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him.

Mark 12:14

12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality ²⁴  but teach the way of God in accordance with the truth. ²⁵  Is it right ²⁶  to pay taxes ²⁷  to Caesar ²⁸  or not? Should we pay or shouldn’t we?”

[1:3]  ¹ sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.

[1:3]  ² sn A quotation from Isa 40:3.

[9:33]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ² map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:2]  ¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[2:23]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ² tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[4:4]  ¹ tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[6:8]  ¹ sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

[6:8]  ² tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:17]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  ³ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[10:52]  ¹ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[4:15]  ¹ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:27]  ¹ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ² tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[10:46]  ¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:32]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:14]  ¹ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ² sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[12:14]  ³ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[12:14]  ⁴ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[12:14]  ⁵ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).