Mark 1:5

1:5 People ¹  from the whole Judean countryside and all of Jerusalem ²  were going out to him, and he was baptizing them ³  in the Jordan River as they confessed their sins.

Mark 5:40

5:40 And they began making fun of him. ⁴  But he put them all outside ⁵  and he took the child’s father and mother and his own companions ⁶  and went into the room where the child was. ⁷ 

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 ⁸  gave them to his ⁹  disciples to serve the people, and he divided the two fish among them all.

Mark 6:56

6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if ¹⁰  they could just touch the edge of his cloak, and all who touched it were healed.

Mark 9:12

9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?

Mark 10:30

10:30 who will not receive in this age ¹¹  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ¹²  – and in the age to come, eternal life. ¹³ 

Mark 11:17

11:17 Then he began to teach ¹⁴  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ¹⁵  But you have turned it into a den ¹⁶  of robbers!” ¹⁷ 

Mark 12:28

The Greatest Commandment

12:28 Now ¹⁸  one of the experts in the law ¹⁹  came and heard them debating. When he saw that Jesus ²⁰  answered them well, he asked him, “Which commandment is the most important of all?”

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¹ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

² map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

³ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

⁴ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

⁵ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

⁶ tn Grk “those with him.”

⁷ tn Grk “into where the child was.”

⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁹ 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.

tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

¹⁰ tn Grk “asked that they might touch.”

¹¹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

¹² tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

¹³ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

¹⁴ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

¹⁵ sn A quotation from Isa 56:7.

¹⁶ tn Or “a hideout” (see L&N 1.57).

¹⁷ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁹ tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.