¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

² tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

³ tn This term is a collective singular in the Greek text.

⁴ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

⁵ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

⁷ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

⁸ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

⁹ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

¹⁰ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

¹¹ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹² tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

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 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

¹⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

¹⁷ tn Grk “people’s.”

¹⁸ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

¹⁹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²¹ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

²² sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

²³ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁴ tn See the note on the word “slave” in 10:44.

²⁵ tn Grk “giving.”

²⁶ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

²⁷ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.