3:7 Then 2 Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. 3 And from Judea,
5:14 Now 4 the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened.
7:31 Then 13 Jesus 14 went out again from the region of Tyre 15 and came through Sidon 16 to the Sea of Galilee in the region of the Decapolis. 17
8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. 18 On the way he asked his disciples, 19 “Who do people say that I am?”
12:12 Now 22 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 23 they left him and went away. 24
1 sn This is a parenthetical comment by the author.
2 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
3 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
4 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.
5 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.
6 sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
7 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
8 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
9 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
10 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
11 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
12 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
15 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
16 map For location see Map1-A1; JP3-F3; JP4-F3.
17 sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
18 map Fpr location see Map1-C1; Map2-F4.
19 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.
20 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
21 sn A quotation from Ps 118:25-26.
22 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
23 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
24 sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).
25 tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.
26 tn Grk “and came.”
27 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
28 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
29 tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
31 tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 Ë1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.
tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.
32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
33 sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).
34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
35 tn Grk “they began to have trembling and bewilderment.”