Mark 4:34

4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Mark 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Mark 6:29

6:29 When John’s ¹  disciples heard this, they came and took his body and placed it in a tomb.

Mark 7:2

7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed.

Mark 7:17

7:17 Now ²  when Jesus ³  had left the crowd and entered the house, his disciples asked him about the parable.

Mark 8:4

8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?”

Mark 9:28

9:28 Then, ⁴  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Mark 10:13

Jesus and Little Children

10:13 Now ⁵  people were bringing little children to him for him to touch, ⁶  but the disciples scolded those who brought them. ⁷ 

Mark 11:1

The Triumphal Entry

11:1 Now ⁸  as they approached Jerusalem, ⁹  near Bethphage ¹⁰  and Bethany, at the Mount of Olives, ¹¹  Jesus ¹²  sent two of his disciples

Mark 11:14

11:14 He said to it, ¹³  “May no one ever eat fruit from you again.” And his disciples heard it. ¹⁴ 

Mark 14:32

Gethsemane

14:32 Then ¹⁵  they went to a place called Gethsemane, and Jesus ¹⁶  said to his disciples, “Sit here while I pray.”

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¹ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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

⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁶ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

⁷ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

tn Grk “the disciples scolded them.”

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

⁹ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

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 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.

¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹³ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

¹⁴ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.