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 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-MRK	front	intro	r2f2			0		# Introduction to the Gospel of Mark\n\n## Part 1: General Introduction\n\n### Outline of the book of Mark\n\n1. Introduction (1:1-13)\n1. The ministry of Jesus in Galilee\n    * Early ministry (1:14-3:6)\n    * Jesus becomes more popular among the people (3:7-5:43)\n    * Moving away from Galilee and then returning (6:1-8:26)\n1. Progress toward Jerusalem, repeated times when Jesus predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27-10:52)\n1. Last days of ministry and preparation for final conflict in Jerusalem (11:1-13:37)\n1. The death of Christ and the empty tomb (14:1-16:8)\n\n### What is the book of Mark about?\n\nThe Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the gospels wrote about who Jesus was and what he did during his life. Mark wrote much about how Jesus suffered and died on the cross. He did this to encourage his readers who were being persecuted. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” They may also choose a title that may be clearer, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])\n\n### Who wrote the book of Mark?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark. Mark was also known as John Mark. He was a close friend of Peter. Mark may not have witnessed what Jesus said and did. Many experts think that Peter the Apostle was the source of what Mark wrote about Jesus.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What were Jesus’ teaching methods?\n\nThe people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in similar ways to other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. Jesus often taught by telling parables, stories that teach moral lessons. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/disciple]] and [[rc://en/tw/dict/bible/kt/parable]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three of the Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the Gospels, Jesus calls himself the “Son of Man.” This phrase could mean a few things:\n\n\n* The phrase “son of man” can simply be describing that someone’s father is also a human being. Therefore, the person being described is literally a son of a man, or a human being.\n\n\n* The phrase sometimes is a reference to Daniel 7:13-14. In this passage there is a person described as a “Son of Man.” This description tells us that the person ascending to the throne of God looked like a human being. This description is different than the first because God gives this Son of Man authority forever. Therefore, the title Son of Man became a title for the Messiah.\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n### Why does Mark frequently use terms indicating short periods of time?\n\nThe Gospel of Mark uses the word “immediately” 42 times. Mark does this to make the events more exciting and vivid. It moves the reader quickly from one event to the next.\n\n### Sabbath/Sabbaths\n\nOften in the culture of the Bible, religious festivals would be written in the plural form of the word instead of a singular form. This occurs in Mark as well. In the ULT, the word should be kept plural, “Sabbaths.” This is simply for the sake of rendering the translated text as close to the original text as possible. In the UST, Sabbath is changed to singular to make more sense of the use of the word in its context.\n\n### What are the major issues in the text of the book of Mark?\n\nSome verses found in older versions of the Bible are not included in most modern versions. Translators are advised not to include these verses. However, if there are older versions of the Bible in the translator’s region that include one or more of these verses, the translators can include them. If they are included, they should be surrounded by square brackets ([]) to indicate that they were probably not original to Mark’s Gospel.\n* “If any man has ears to hear, let him hear.” (7:16)\n* “where their worm never dies and the fire is never quenched” (9:44)\n* “where their worm never dies and the fire is never quenched” (9:46)\n* “And the scripture was fulfilled that says, ‘He was counted with the lawless ones’” (15:28)\n\nThe following passage is not found in the earliest manuscripts. Most Bibles include this passage, but modern Bibles put it in brackets ([]) or indicate in some way that this passage may not have been original to Mark’s Gospel. Translators are advised to do something similar to the modern versions of the Bible.\n* “Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who were with him, while they were mourning and weeping. They heard that he was alive and that he had been seen by her, but they did not believe. After these things he appeared in a different form to two of them, as they were walking out into the country. They went and told the rest of the disciples, but they did not believe them. Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead. He said to them, ‘Go into all the world, and preach the gospel to the entire creation. He who believes and is baptized will be saved, and he who does not believe will be condemned. These signs will go with those who believe: In my name they will cast out demons. They will speak in new languages. They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well.’ After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God. The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.” (16:9-20)\n\n(See: [[rc://en/ta/man/translate/translate-textvariants]])
-MRK	1	intro	c6ep			0		# Mark 1 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 1:2-3, words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “You can make me clean”\n\nLeprosy is a disease of the skin. It made a person unclean and unable to properly worship God. Jesus is capable of making people physically “clean” or healthy as well as spiritually “clean” or right with God. (See: [[rc://en/tw/dict/bible/kt/clean]])\n\n### “The kingdom of God is near”\n\nScholars debate whether the “kingdom of God” was present at this time or is something that is still coming or a combination of both. English translations frequently use the phrase “at hand,” but this can create difficulty for translators. Other versions use the phase “is coming” and “has come near.”\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 21, 30, 37, 40 and 44. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	front	intro	r2f2			0		# Introduction to the Gospel of Mark<br><br>## Part 1: General Introduction<br><br>### Outline of the book of Mark<br><br>1. Introduction (1:1-13)<br>1. The ministry of Jesus in Galilee<br>    * Early ministry (1:14-3:6)<br>    * Jesus becomes more popular among the people (3:7-5:43)<br>    * Moving away from Galilee and then returning (6:1-8:26)<br>1. Progress toward Jerusalem, repeated times when Jesus predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27-10:52)<br>1. Last days of ministry and preparation for final conflict in Jerusalem (11:1-13:37)<br>1. The death of Christ and the empty tomb (14:1-16:8)<br><br>### What is the book of Mark about?<br><br>The Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the gospels wrote about who Jesus was and what he did during his life. Mark wrote much about how Jesus suffered and died on the cross. He did this to encourage his readers who were being persecuted. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” They may also choose a title that may be clearer, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>### Who wrote the book of Mark?<br><br>The book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark. Mark was also known as John Mark. He was a close friend of Peter. Mark may not have witnessed what Jesus said and did. Many experts think that Peter the Apostle was the source of what Mark wrote about Jesus.<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What were Jesus’ teaching methods?<br><br>The people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in similar ways to other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. Jesus often taught by telling parables, stories that teach moral lessons. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/disciple]] and [[rc://en/tw/dict/bible/kt/parable]])<br><br>## Part 3: Important Translation Issues<br><br>### What are the Synoptic Gospels?<br><br>The Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”<br><br>The texts are considered “parallel” when they are the same or almost the same among two or three of the Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.<br><br>### Why does Jesus refer to himself as the “Son of Man”?<br><br>In the Gospels, Jesus calls himself the “Son of Man.” This phrase could mean a few things:<br><br><br>* The phrase “son of man” can simply be describing that someone’s father is also a human being. Therefore, the person being described is literally a son of a man, or a human being.<br><br><br>* The phrase sometimes is a reference to Daniel 7:13-14. In this passage there is a person described as a “Son of Man.” This description tells us that the person ascending to the throne of God looked like a human being. This description is different than the first because God gives this Son of Man authority forever. Therefore, the title Son of Man became a title for the Messiah.<br><br>Translating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.<br><br>### Why does Mark frequently use terms indicating short periods of time?<br><br>The Gospel of Mark uses the word “immediately” 42 times. Mark does this to make the events more exciting and vivid. It moves the reader quickly from one event to the next.<br><br>### Sabbath/Sabbaths<br><br>Often in the culture of the Bible, religious festivals would be written in the plural form of the word instead of a singular form. This occurs in Mark as well. In the ULT, the word should be kept plural, “Sabbaths.” This is simply for the sake of rendering the translated text as close to the original text as possible. In the UST, Sabbath is changed to singular to make more sense of the use of the word in its context.<br><br>### What are the major issues in the text of the book of Mark?<br><br>Some verses found in older versions of the Bible are not included in most modern versions. Translators are advised not to include these verses. However, if there are older versions of the Bible in the translator’s region that include one or more of these verses, the translators can include them. If they are included, they should be surrounded by square brackets ([]) to indicate that they were probably not original to Mark’s Gospel.<br>* “If any man has ears to hear, let him hear.” (7:16)<br>* “where their worm never dies and the fire is never quenched” (9:44)<br>* “where their worm never dies and the fire is never quenched” (9:46)<br>* “And the scripture was fulfilled that says, ‘He was counted with the lawless ones’” (15:28)<br><br>The following passage is not found in the earliest manuscripts. Most Bibles include this passage, but modern Bibles put it in brackets ([]) or indicate in some way that this passage may not have been original to Mark’s Gospel. Translators are advised to do something similar to the modern versions of the Bible.<br>* “Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who were with him, while they were mourning and weeping. They heard that he was alive and that he had been seen by her, but they did not believe. After these things he appeared in a different form to two of them, as they were walking out into the country. They went and told the rest of the disciples, but they did not believe them. Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead. He said to them, ‘Having gone into all the world, and preach the gospel to the entire creation. The one having believed and having been baptized will be saved, and the one not having believed will be condemned. These signs will go with the ones believing: In my name they will cast out demons. They will speak in new languages. They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well.’ After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God. The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.” (16:9-20)<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]])
+MRK	1	intro	c6ep			0		# Mark 1 General Notes<br><br>## Structure and Formatting<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 1:2-3, words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### “You can make me clean”<br><br>Leprosy is a disease of the skin. It made a person unclean and unable to properly worship God. Jesus is capable of making people physically “clean” or healthy as well as spiritually “clean” or right with God. (See: [[rc://en/tw/dict/bible/kt/clean]])<br><br>### “The kingdom of God is near”<br><br>Scholars debate whether the “kingdom of God” was present at this time or is something that is still coming or a combination of both. English translations frequently use the phrase “at hand,” but this can create difficulty for translators. Other versions use the phase “is coming” and “has come near.”<br><br>## Important Figures of Speech in this Chapter<br><br>### The historic present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 21, 30, 37, 40 and 44. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	1	1	kpq1	writing-newevent	ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, Υἱοῦ Θεοῦ	1		This verse introduces the reader to the history of Jesus the Messiah as told by Mark. This functions as an introduction to the entire book of Mark. Use the natural form in your language for beginning the telling of something that actually happened. (See: rc://en/ta/man/translate/writing-newevent)
 MRK	1	1	i3bc	guidelines-sonofgodprinciples	Υἱοῦ Θεοῦ	1	Son of God	**Son of God** is an important title that describes the relationship between God and Jesus. If this would be misunderstood, you could use the alternate translation: “who is God’s Son” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
 MRK	1	2	fc4t	figs-activepassive	καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ	1		If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Just as Isaiah the prophet wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -97,7 +97,7 @@ MRK	1	44	xhu8	figs-explicit	σεαυτὸν δεῖξον τῷ ἱερεῖ	1	s
 MRK	1	44	w6b2	figs-synecdoche	σεαυτὸν δεῖξον	1	show yourself	Here, the word **yourself** represents the skin of the leper. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “show your skin” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 MRK	1	45	i91a	figs-metaphor	ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον	1	began to proclaim often and to spread the word widely	Here, **spread the word widely** is a metaphor for telling people in many places about what had happened. If your readers would not understand what it means, you could use an equivalent metaphor from your culture. Alternate translation: “began to tell people in many places about what Jesus had done” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	1	45	z363	figs-hyperbole	πάντοθεν	1	from all sides	The word **all sides** is a hyperbole used to emphasize from how very many places the people came. If this would be misunderstood in your language, you could use an equivalent expression from your language. Alternate translation: “from all over the region” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
-MRK	2	intro	zhb5			0		# Mark 2 General Notes\n\n## Structure and Formatting\n\n1. Jesus heals the paralytic (2:1-12)\n1. Jesus tells Levi to follow him (2:13,14)\n1. The feast at Levi’s house (2:15-17)\n1. Questions about fasting (2:18-22)\n1. Picking grain on the Sabbath (2:22-28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen the people of Jesus’ time spoke of “sinners,” they were talking about people who did not obey the law of Moses and instead committed sins like stealing or sexual sins. When Jesus said that he came to call “sinners,” he meant that only people who believe that they are sinners can be his followers. This is true even if they are not what most people think of as “sinners.” (See: [[rc://en/tw/dict/bible/kt/sin]])\n\n### Fasting and Feasting\n\nPeople would fast, or not eat food for a long time, when they were sad or were showing God that they were sorry for their sins. When they were happy, like during weddings, they would have feasts, or meals where they would eat much food. (See: [[rc://en/tw/dict/bible/other/fast]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nThe Jewish leaders used rhetorical questions to show that they were angry because of what Jesus said and did and that they did not believe that he was God’s Son ([Mark 2:7](../mrk/02/07.md)). Jesus used them to show the Jewish leaders that they were arrogant ([Mark 2:25-26](./25.md)). (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### The Historic Present\n\nTo call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 7, 14, 15, 18, 25, . If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	2	intro	zhb5			0		# Mark 2 General Notes<br><br>## Structure and Formatting<br><br>1. Jesus heals the paralytic (2:1-12)<br>1. Jesus tells Levi to follow him (2:13,14)<br>1. The feast at Levi’s house (2:15-17)<br>1. Questions about fasting (2:18-22)<br>1. Picking grain on the Sabbath (2:22-28)<br><br>## Special Concepts in this Chapter<br><br>### “Sinners”<br><br>When the people of Jesus’ time spoke of “sinners,” they were talking about people who did not obey the law of Moses and instead committed sins like stealing or sexual sins. When Jesus said that he came to call “sinners,” he meant that only people who believe that they are sinners can be his followers. This is true even if they are not what most people think of as “sinners.” (See: [[rc://en/tw/dict/bible/kt/sin]])<br><br>### Fasting and Feasting<br><br>People would fast, or not eat food for a long time, when they were sad or were showing God that they were sorry for their sins. When they were happy, like during weddings, they would have feasts, or meals where they would eat much food. (See: [[rc://en/tw/dict/bible/other/fast]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical Questions<br><br>The Jewish leaders used rhetorical questions to show that they were angry because of what Jesus said and did and that they did not believe that he was God’s Son ([Mark 2:7](../mrk/02/07.md)). Jesus used them to show the Jewish leaders that they were arrogant ([Mark 2:25-26](./25.md)). (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 7, 14, 15, 18, 25, . If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	2	1	ir5j	figs-activepassive	ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν	1	it was heard that he is at home	If it would be more natural in your language, you could say this with an active form. Alternate translation: “The people there heard that he was staying at his home” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MRK	2	1	j6pa	grammar-connect-time-background	καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ	1		The author tells us that Jesus **entered again** to remind us that he has already been in Capernaum in [1:21](../01/21.md). If it would help your readers you could make this more explicit in your language. Use a natural way in your language for introducing background information. Alternate translation: “Jesus came a second time to the town called Capernaum” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]])
 MRK	2	1	afvi	figs-explicit	ἐν οἴκῳ ἐστίν	1		There is some debate over whose **house** this is. It could possibly be: (1) Peter’s house. Peter’s house functioned as the place where Jesus always returned to when we was in the town of Capernaum. Alternate translation: “He was in Peter’s house” or (2) you could leave it generic, and not specify whose house it was. (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -146,7 +146,7 @@ MRK	2	22	fk15	figs-explicit	ἀσκοὺς	1	wineskins	The word **wineskins** re
 MRK	2	22	dgcz	figs-ellipsis	ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς	1		In this phrase, it is assumed that **new wine** is being poured **into fresh wineskins**. If this would be confusing in your language, you can clarify. Alternate translation: “but you should pour new wine into new wineskins” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 MRK	2	23	jya1	figs-explicit	τίλλοντες τοὺς στάχυας	1	picking the heads of grain	Plucking grain in others’ fields and eating it was not considered stealing. It was actually a commandment of the Law to leave the grain on the edges of your field standing so that those who were hungry could eat it. The question was whether it was lawful to do this on the Sabbath. If your readers would misunderstand this, you can clarify. Alternate translation: plucking heads of grain, as the Law permitted” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	2	23	k3pa	figs-explicit	τοὺς στάχυας	1	the heads of grain	The **heads** are the topmost part of the wheat plant. The heads hold the mature grain or seeds of the plant. The disciples were **picking the heads of grain** to eat the kernels, or seeds, in them. This can be worded to show the full meaning. Alternate translation: “the heads of grain and eating the seeds”. If this would be misunderstood in your language, think of a type of food that you have to remove from a shell or casing and it in your translation in place of the word **grain**. (See: [[rc://en/ta/man/translate/figs-explicit]])
-MRK	2	24	h41a	figs-rquestion	ἴδε, τί ποιοῦσιν τοῖς Σάββασιν ὃ οὐκ ἔξεστιν	1	Look, why are they doing what is not lawful on the Sabbaths?	The Pharisees are not asking Jesus for information, but rather they are using the question form here to make a statement and emphatically condemn him. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way.  Alternate translation: “Look! They are breaking the Jewish law concerning the sabbaths” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+MRK	2	24	h41a	figs-rquestion	ἴδε, τί ποιοῦσιν τοῖς Σάββασιν ὃ οὐκ ἔξεστιν	1	Look, why are they doing what is not lawful on the Sabbaths?	The Pharisees are not asking Jesus for information, but rather they are using the question form here to make a statement and emphatically condemn him. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look! They are breaking the Jewish law concerning the sabbaths” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 MRK	2	24	ec3u	figs-explicit	τί ποιοῦσιν τοῖς Σάββασιν ὃ οὐκ ἔξεστιν	1		The Pharisees considered even the small action of plucking and rubbing heads of grain to be harvesting, and therefore work. If it would help your readers you could state this explicitly. Alternate translation: “you are harvesting grain, and that is work that the law does not permit you to do on the Sabbath!” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	2	24	bf8w	figs-exclamations	ἴδε	1	Look	Here, **Look** is a word used to get the attention of someone to show them something. If there is a word in your language that is used to draw a person’s attention to something, you could use that here. (See: [[rc://en/ta/man/translate/figs-exclamations]])
 MRK	2	25	g8sf	figs-rquestion	οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ	1	Have you never read what David did	Jesus does not expect the Pharisees to tell him whether they have read this passage in the Scriptures. Instead, he is using the question form to emphasize that the Pharisees should have learned a principle from that passage that indicates that they are wrong to criticize the disciples. If you would not use a rhetorical question for this purpose in your language, you could state this (1) as a command. Alternate translation: “Remember what you read about what David did” or (2) as a statement. Alternate translation: “you have read that David did the same thing when he and those with him were hungry” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -218,7 +218,7 @@ MRK	3	33	qe8c	figs-rquestion	τίς ἐστιν ἡ μήτηρ μου, καὶ 
 MRK	3	33	iu9r	translate-kinship	ἡ μήτηρ μου, καὶ οἱ ἀδελφοί μου	1		Jesus is using the words **mother** and **brothers** here not referring to biological relatives, but to those whom he loves and whom obey God. (See: [[rc://en/ta/man/translate/translate-kinship]])
 MRK	3	35	dr45	figs-genericnoun	ὃς…ἂν ποιήσῃ τὸ θέλημα τοῦ Θεοῦ	1	whoever may do … this is	**whoever** does not refer to any specific person, but to any person who does **the will of God**. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “whichever person may do the will of God” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 MRK	3	35	yr9i	figs-metaphor	οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν	1	this is my brother, and sister, and mother	This is a metaphor that means Jesus’ disciples belong to Jesus’ spiritual family. This is more important than belonging to his physical family. Alternate translation: “that person is like a brother, sister, or mother to me” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-MRK	4	intro	f5ua			0		# Mark 4 General Notes\n\n## Structure and formatting\n\nMark 4:3-10 forms one parable. The parable is explained in 4:14-23.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 4:12, which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### Parables\n\nThe parables were short stories that Jesus told so that people would easily understand the lesson he was trying to teach them. He also told the stories so that those who did not want to believe in him would not understand the truth.\n\n## Important figures of speech in this chapter\n\n### The Historic Present\n\nTo call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you can use the past tense in your translation. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	4	intro	f5ua			0		# Mark 4 General Notes<br><br>## Structure and formatting<br><br>Mark 4:3-10 forms one parable. The parable is explained in 4:14-23.<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 4:12, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### Parables<br><br>The parables were short stories that Jesus told so that people would easily understand the lesson he was trying to teach them. He also told the stories so that those who did not want to believe in him would not understand the truth.<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you can use the past tense in your translation. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	4	1	i95e	grammar-connect-logic-result	ὥστε αὐτὸν εἰς τὸ πλοῖον ἐμβάντα, καθῆσθαι ἐν τῇ θαλάσσῃ	1	the sea	Jesus **stepped into a boat** because the crowd was so big that it would have been very difficult for them all to hear him. If this would not be clear in your language, you can state this explicitly. Alternate translation: “Because the crowd was so large, Jesus went out onto a boat so the crowd could hear his teaching” See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 MRK	4	2	h2a9	writing-background	καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ	1		Mark provides this background information about Jesus’ actions to help readers understand what happens while Jesus is in the boat. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 MRK	4	3	vqh3	figs-parables	ἀκούετε! ἰδοὺ, ἐξῆλθεν ὁ σπείρων σπεῖραι	1	Listen! Behold, the sower	Jesus teaches the crowd about what happens when different people hear Jesus’ teaching by telling them a story. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Listen to this story! Behold, a sower went out to sow” (See: [[rc://en/ta/man/translate/figs-parables]])
@@ -288,7 +288,7 @@ MRK	4	38	qtb3	figs-exclusive	ἀπολλύμεθα	1	we are perishing	The word *
 MRK	4	39	yym6	figs-doublet	σιώπα, πεφίμωσο	1	Be silent! Be still!	These two phrases are similar and used to emphasize what Jesus wanted **the wind** and **the sea** to do. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “Be calm!” (See: [[rc://en/ta/man/translate/figs-doublet]])
 MRK	4	40	w5n4	figs-rquestion	τί δειλοί ἐστε? οὔπω ἔχετε πίστιν	1	Why are you afraid? Do you not yet have faith?	Jesus asks these questions to make his disciples consider why they are **afraid** when he is with them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You should not be afraid. You need to have more faith!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 MRK	4	41	u8e1	figs-rquestion	τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ	1	Who then is this, for even the wind and the sea obey him?	The disciples ask this question in amazement at what Jesus did. This question can be written as a statement. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “This man is not like ordinary men; even the wind and the sea obey him!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-MRK	5	intro	lh25			0		# Mark 5 General Notes\n\n## Possible translation difficulties in this chapter\n\n### “Talitha, koum”\n\nThe words **Talitha, koum** ([Mark 5:41](../mrk/05/41.md)) are from the Aramaic language. Mark writes them the way they sound and then translates them. (See: [[rc://en/ta/man/translate/translate-transliterate]])\n\n## Important figures of speech in this chapter\n\n### The Historic Present\n\nTo call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 19, 22, 23, 31, 35, 36, 38, 39, 40 and 41. If it would not be natural in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+MRK	5	intro	lh25			0		# Mark 5 General Notes<br><br>## Possible translation difficulties in this chapter<br><br>### “Talitha, koum”<br><br>The words **Talitha, koum** ([Mark 5:41](../mrk/05/41.md)) are from the Aramaic language. Mark writes them the way they sound and then translates them. (See: [[rc://en/ta/man/translate/translate-transliterate]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 19, 22, 23, 31, 35, 36, 38, 39, 40 and 41. If it would not be natural in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 MRK	5	1	fix1	writing-newevent	καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εἰς τὴν χώραν τῶν Γερασηνῶν	1	Connecting Statement:	This verse acts as an introduction to the next story. Use the natural form in your language for introducing a new event. Alternate translation: “After this, they came to the other side of the Sea of Galilee, to the region where the Gerasenes lived” (See: [[rc://en/ta/man/translate/writing-newevent]])
 MRK	5	1	gt8a	figs-go	ἦλθον	1	They came	Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “they went” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	5	1	vsc7	translate-names	τῶν Γερασηνῶν	1	the Gerasenes	This name refers to the people who live in Gerasa. (See: [[rc://en/ta/man/translate/translate-names]])
@@ -441,7 +441,7 @@ MRK	7	35	yj4j	figs-activepassive	ἐλύθη ὁ δεσμὸς τῆς γλώσ
 MRK	7	35	gssm	figs-idiom	ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ	1		**the band of his tongue was released** means he was able to speak. Alternate translation: “his tongue was free and he was able to speak” or “he was able to speak” (See: [[rc://en/ta/man/translate/figs-idiom]])
 MRK	7	36	eb2y	figs-ellipsis	ὅσον…αὐτοῖς διεστέλλετο, αὐτοὶ	1	as much as he ordered them	This refers to Jesus ordering them not to tell anyone about what he had done. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “the more he ordered them not to tell anyone” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 MRK	7	37	dh17	figs-metonymy	τοὺς κωφοὺς…ἀλάλους	1	the deaf … the mute	The phrase **the deaf** and the phrase **the mute** both refer to classes of people. If it would help your readers you could indicate this explicitly. Alternate translation: “deaf people … mute people” or “people who cannot hear … people who cannot speak” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-MRK	8	intro	ry56			0		# Mark 8 General Notes\n\n## Special concepts in this chapter\n\n### Bread\n\nWhen Jesus worked a miracle and provided bread for a large crowd of people, they probably thought about when God miraculously provided food for the people of Israel when they were in the wilderness.\n\nYeast is the ingredient that causes bread to become larger before it is baked. In this chapter, Jesus uses yeast as a metaphor for things that change the way people think, speak, and act. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### “Adulterous generation”\n\nWhen Jesus called the people an “adulterous generation,” he was telling them that they were not faithful to God. (See: [[rc://en/tw/dict/bible/kt/faithful]] and [[rc://en/tw/dict/bible/kt/peopleofgod]])\n\n## Important figures of speech in this chapter\n\n### The Historic Present\n\nTo call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 6, 12, 17, 19, 20, 22, 29 and 33. If it would not be natural to do that in your language, you can use the past tense in your translation. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])\n\n### Rhetorical Questions\n\nJesus used many rhetorical questions as a way of both teaching the disciples [Mark 8:17-21](./17.md) and scolding the people [Mark 8:12](../mrk/08/12.md). (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other possible translation difficulties in this chapter\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wants to save his life will lose it, and whoever loses his life for my sake will find it” [Mark 8:35-37](../08/35.md)
+MRK	8	intro	ry56			0		# Mark 8 General Notes<br><br>## Special concepts in this chapter<br><br>### Bread<br><br>When Jesus worked a miracle and provided bread for a large crowd of people, they probably thought about when God miraculously provided food for the people of Israel when they were in the wilderness.<br><br>Yeast is the ingredient that causes bread to become larger before it is baked. In this chapter, Jesus uses yeast as a metaphor for things that change the way people think, speak, and act. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### “Adulterous generation”<br><br>When Jesus called the people an “adulterous generation,” he was telling them that they were not faithful to God. (See: [[rc://en/tw/dict/bible/kt/faithful]] and [[rc://en/tw/dict/bible/kt/peopleofgod]])<br><br>## Important figures of speech in this chapter<br><br>### The Historic Present<br><br>To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 6, 12, 17, 19, 20, 22, 29 and 33. If it would not be natural to do that in your language, you can use the past tense in your translation. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])<br><br>### Rhetorical Questions<br><br>Jesus used many rhetorical questions as a way of both teaching the disciples [Mark 8:17-21](./17.md) and scolding the people [Mark 8:12](../mrk/08/12.md). (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Paradox<br><br>A paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wants to save his life will lose it, and whoever loses his life for my sake will find it” [Mark 8:35-37](../08/35.md)
 MRK	8	1	rmd8	writing-newevent	ἐν ἐκείναις ταῖς ἡμέραις	1	In those days	The phrase **In those days** introduces a new event that happened some time after the events in the story that Mark has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]])
 MRK	8	1	sgv6	figs-extrainfo	μὴ ἐχόντων τι φάγωσιν	1	Connecting Statement:	Jesus explains following this why the crowd did not have anything to eat. Since the expression is explained in the next verse, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 MRK	8	3	u3mu	grammar-connect-condition-hypothetical	καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ	1	they will faint	Jesus is using a hypothetical situation to bring to the disciples attention the dangers of making the people return home without eating. Alternate translation: “If I should send them to their houses hungry, some of them might collapse on the way home” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
@@ -506,7 +506,7 @@ MRK	8	37	wua4	figs-rquestion	τί γὰρ δοῖ ἄνθρωπος ἀντάλ
 MRK	8	38	c53y	figs-metaphor	ἐν τῇ γενεᾷ ταύτῃ, τῇ μοιχαλίδι καὶ ἁμαρτωλῷ	1	in this adulterous and sinful generation	Jesus speaks of this **generation** as **adulterous**, meaning that they are unfaithful in their relationship with God. If your readers would not understand what **adulterous** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternate translation: “in this generation of people who have committed adultery against God and are very sinful” or “in this generation of people who are unfaithful to God and are very sinful” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	8	38	ov1d	figs-synecdoche	τῇ γενεᾷ ταύτῃ	1		See how you translated **this generation** in [8:12](../08/12.md) (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 MRK	8	38	s5tm	guidelines-sonofgodprinciples	ὁ Υἱὸς τοῦ Ἀνθρώπου	1	the Son of Man	See how you translated the title **Son of Man** in [2:10](../02/10.md).(See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
-MRK	8	38	hvx0	figs-123person	ὁ Υἱὸς τοῦ Ἀνθρώπου	1		Jesus is speaking of himself  in the third person. If this is confusing in your language, you can use the first person. Alternate translation: “I, the Son of Man” (See: [[rc://en/ta/man/translate/figs-123person]])
+MRK	8	38	hvx0	figs-123person	ὁ Υἱὸς τοῦ Ἀνθρώπου	1		Jesus is speaking of himself in the third person. If this is confusing in your language, you can use the first person. Alternate translation: “I, the Son of Man” (See: [[rc://en/ta/man/translate/figs-123person]])
 MRK	9	intro	n92j			0		# Mark 9 General Notes<br><br>## Special concepts in this chapter<br><br>### “transfigured”<br><br>Scripture often speaks of God’s glory as a great, brilliant light. When people see this light, they are afraid. Mark says in this chapter that Jesus’ clothing shone with this glorious light so that his followers could see that Jesus truly was God’s Son. At the same time, God told them that Jesus was his Son. (See: [[rc://en/tw/dict/bible/kt/glory]] and [[rc://en/tw/dict/bible/kt/fear]])<br><br>## Important figures of speech in this chapter<br><br>### Hyperbole<br><br>Jesus said things that he did not expect his followers to understand literally. When he said, “If your hand causes you to stumble, cut it off” ([Mark 9:43](../mrk/09/43.md)), he was exaggerating so that his hearers would pay close attention to what he was saying and realize how important it is to avoid sin.<br><br>## Other possible translation difficulties in this chapter<br><br>### Elijah and Moses<br><br>Elijah and Moses suddenly appear to Jesus, James, John, and Peter, and then they disappear. All four of them saw Elijah and Moses, and because Elijah and Moses spoke with Jesus, the reader should understand that Elijah and Moses appeared physically.<br><br>### “Son of Man”<br><br>Jesus refers to himself as the “Son of Man” in this chapter ([Mark 9:31](../mrk/09/31.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]])<br><br>### Paradox<br><br>A paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “If anyone wants to be first, he must be last of all and servant of all” ([Mark 9:35](../mrk/09/35.md)).
 MRK	9	1	q4b6	writing-pronouns	ἔλεγεν αὐτοῖς	1	he was saying to them	Here, the pronoun **he** refers to Jesus. If your readers would not understand this, you can state who **he** refers to in your translation. Alternate translation: “Jesus was saying to them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	9	1	ad4e		ἀμὴν, λέγω ὑμῖν	1		See how you translated the statement **Truly I say to you** in [3:28](../03/28.md).
@@ -545,6 +545,7 @@ MRK	9	9	t07p		ὁ Υἱὸς τοῦ Ἀνθρώπου	1		See how you translated
 MRK	9	9	zttm	figs-123person	ὁ Υἱὸς τοῦ Ἀνθρώπου	1		By calling himself **the Son of Man** Jesus is referring to himself in the third person. If this is confusing in your language, you can clarify that Jesus is referring to himself. Alternate translation: “he, the Son of Man” (See: [[rc://en/ta/man/translate/figs-123person]])
 MRK	9	9	w98g	figs-metonymy	ἐκ νεκρῶν ἀναστῇ	1	would rise from the dead	Jesus speaks figuratively in this way of coming back to life, since it involves rising out of the grave. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “would come back to life” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 MRK	9	10	edv3		καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς	1		Here, Mark is using the term **word** in a specific sense, to mean “matter” or “event.” Alternate translation: “And they kept the matter to themselves”
+MRK	9	10	to7w	figs-metonymy	τὸν λόγον	1		Mark is figuratively describing something Jesus would say by association with the words that came from his mouth when he taught them this. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “what he said” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 MRK	9	10	wfu9		ἐκ νεκρῶν ἀναστῆναι	1	to rise from the dead	See how you translated the phrase “rise from the dead” in [9:10](../09/10.md).
 MRK	9	11	s9zn	writing-pronouns	ἐπηρώτων αὐτὸν λέγοντες	1	they were questioning him	Here, the pronoun **they** refers to Peter, James, and John. If it would help your readers you can indicate that explicitly. Alternate translation: “Peter, James, and John were questioning Jesus, saying” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	9	11	je29	writing-pronouns	ἐπηρώτων αὐτὸν	1		Here, the pronoun **him** refers to Jesus. If it would help your readers you could say that explicitly. Alternate translation: “they were questioning Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]])
@@ -659,7 +660,7 @@ MRK	9	50	t76n		αὐτὸ ἀρτύσετε	1	will you season it	Alternate trans
 MRK	9	50	f34y	figs-metaphor	ἔχετε ἐν ἑαυτοῖς ἅλα	1	Have salt in yourselves	Jesus speaks of doing good things for one another as if good things were **salt**. If your readers would not understand what **salt** means in this context, you could use an equivalent metaphor from your culture or you could use plain language. Alternate translation: “Do good to each other, like salt adds flavor to food” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 MRK	9	50	syc9	figs-rpronouns	ἔχετε ἐν ἑαυτοῖς ἅλα	1		The plural reflexive pronoun **yourselves** is used here to emphasize that Jesus wanted each of his 12 disciples to apply what he was saying to themselves. Use a form that is natural in your language to indicate this. Alternate translation: “make sure that each of you has salt within yourself” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
 MRK	9	50	tind	figs-yousingular	εἰρηνεύετε ἐν ἀλλήλοις	1		**be at peace with one another** is a command or instruction to all of Jesus’ 12 disciples. Use the most natural form in your language to give direction to a group of people. (See: [[rc://en/ta/man/translate/figs-yousingular]])
-MRK	10	intro	bq25			0		# Mark 10 General Notes\n\n## Structure and formatting\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted material in [Mark10:7-8](../mrk/10/07.md).\n\n## Special concepts in this chapter\n\n### Jesus’ teaching about divorce\n\nThe Pharisees wanted to find a way to make Jesus say that it is good to break the law of Moses, so they asked him about divorce. Jesus tells how God originally designed marriage to show that the Pharisees taught wrongly about divorce.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nMetaphors are mental pictures of visible objects that speakers use to explain invisible truths. When Jesus spoke of “the cup which I will drink,” he was speaking of the pain he would suffer on the cross as if it were a bitter, poisonous liquid in a cup.\n\n## Other possible translation difficulties in this chapter\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wishes to become great among you must be your servant” ([Mark 10:43](../mrk/10/43.md)).
+MRK	10	intro	bq25			0		# Mark 10 General Notes<br><br>## Structure and formatting<br><br>Some translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted material in [Mark10:7-8](../mrk/10/07.md).<br><br>## Special concepts in this chapter<br><br>### Jesus’ teaching about divorce<br><br>The Pharisees wanted to find a way to make Jesus say that it is good to break the law of Moses, so they asked him about divorce. Jesus tells how God originally designed marriage to show that the Pharisees taught wrongly about divorce.<br><br>## Important figures of speech in this chapter<br><br>### Metaphor<br><br>Metaphors are mental pictures of visible objects that speakers use to explain invisible truths. When Jesus spoke of “the cup which I will drink,” he was speaking of the pain he would suffer on the cross as if it were a bitter, poisonous liquid in a cup.<br><br>## Other possible translation difficulties in this chapter<br><br>### Paradox<br><br>A paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wishes to become great among you must be your servant” ([Mark 10:43](../mrk/10/43.md)).
 MRK	10	1	qq93	figs-explicit	ἐκεῖθεν ἀναστὰς, ἔρχεται	1	having gotten up, he goes from that place	Jesus’ disciples were traveling with him. They were leaving Capernaum. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “getting up, Jesus and his disciples left Capernaum and went from that place” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	10	1	goki	figs-go	ἔρχεται	1		Your language may say “comes” rather than **goes** in contexts such as this. Use whichever is more natural. Alternate translation: “he comes” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	10	1	j5wa		καὶ πέραν τοῦ Ἰορδάνου	1	and the other side of the Jordan River	Alternate translation: “and to the land on the other side of the Jordan River” or “and to the area east of the Jordan River”
@@ -675,7 +676,7 @@ MRK	10	8	p7yc	figs-metaphor	οὐκέτι εἰσὶν δύο, ἀλλὰ μία
 MRK	10	9	ty4e	figs-explicit	ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω	1	Therefore what God joined together, let man not separate	The phrase **what God joined together** refers to any married couple. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Therefore since God has joined together husband and wife, let no one separate them” or “Therefore since God has joined together husband and wife, let no one tear them apart” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	10	9	pty4	figs-gendernotations	ἄνθρωπος μὴ χωριζέτω	1		Here, although the term **man** is masculine, it is used in a generic sense to refer to any person, male or female. If it would help your readers you could indicate that explicitly. Alternate translation: “should not be separated by any person” or “let people not separate” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 MRK	10	10	l8fu	figs-explicit	περὶ τούτου ἐπηρώτων αὐτόν	1	asked him about this	The word **this** refers to the conversation that Jesus had just had with the Pharisees about divorce. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “asked Jesus about the conversation he had just had with the Pharisees” (See: [[rc://en/ta/man/translate/figs-explicit]])
-MRK	10	11	i5kp	figs-genericnoun	ὃς ἂν	1	Whoever	**Whoever** here does not refer to anyone, but rather to any person who **might divorce his wife and marry another** person. If it would be helpful to your readers, you could express that explicitly.  Alternate translation: “Anyone who” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
+MRK	10	11	i5kp	figs-genericnoun	ὃς ἂν	1	Whoever	**Whoever** here does not refer to anyone, but rather to any person who **might divorce his wife and marry another** person. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “Anyone who” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 MRK	10	12	sn1m	figs-explicit	μοιχᾶται	1	she commits adultery	Here, the phrase **she commits adultery** means that a woman who divorces her husband and marries another man commits adultery against her previous husband. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “she commits adultery against the first man she married” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	10	13	zx1f	writing-newevent	καὶ	1	And they were bringing	Here, the word **And** introduces a new event. Use the natural form in your language for introducing a new event. Alternate translation: “And it happened that” or “After this” (See: [[rc://en/ta/man/translate/writing-newevent]])
 MRK	10	13	nmw7	figs-explicit	προσέφερον	1		Here, **they** refers to people. If it would be helpful to your readers, you could say that explicitly as modeled by the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -772,7 +773,7 @@ MRK	10	49	n6xl	figs-abstractnouns	θάρσει	1		If your language does not use
 MRK	10	52	s5d2	figs-explicit	ἡ πίστις σου σέσωκέν σε	1	Your faith has healed you	This phrase is written this way to place emphasis on the man’s **faith**. Jesus heals the man because he believes that Jesus can heal him. If it would help your readers this can be made explicit. Alternate translation: “I am healing you because you believed in me” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	10	52	bjuw	figs-abstractnouns	ἡ πίστις σου σέσωκέν σε	1		If your language does not use an abstract noun for the idea of **faith**, you could express the idea behind this word by using a verb such as “trusted” as modeled by the UST or by expressing the meaning of **faith** some other way that is natural in your language. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 MRK	10	52	ub7w	figs-abstractnouns	ἀνέβλεψεν	1	he was following him	If your language does not use an abstract noun for the idea of **sight**, you could express the idea behind this word by using a verb such as “see” as modeled by the UST or by expressing the meaning of **sight** in some other way that is natural in your language. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-MRK	11	intro	xg3t			0		# Mark 11 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [Mark 11:9-10](../mrk/11/09.md) and [Mark 11:17](../mrk/11/17.md), which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### The donkey and the colt\n\nJesus rode into Jerusalem on an animal. In this way he was like a king who came into a city after he had won an important battle. Also, the kings of Israel in the Old Testament rode on a donkeys. Other kings rode on horses. So Jesus was showing that he was the king of Israel and that he was not like other kings.\n\nMatthew, Mark, Luke, and John all wrote about this event. Matthew and Mark wrote that the disciples brought Jesus a donkey. John wrote that Jesus found a donkey. Luke wrote that they brought him a colt. Only Matthew wrote that there were both a donkey had a colt. No one knows for sure whether Jesus rode the donkey or the colt. It is best to translate each of these accounts as it appears in the ULT without trying to make them all say exactly the same thing. (See: [Matthew 21:1-7](../mat/21/01.md) and [Mark 11:1-7](../mrk/11/01.md) and [Luke 19:29-36](../luk/19/29.md) and [John 12:14-15](../jhn/12/14.md))
+MRK	11	intro	xg3t			0		# Mark 11 General Notes<br><br>## Structure and formatting<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [Mark 11:9-10](../mrk/11/09.md) and [Mark 11:17](../mrk/11/17.md), which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### The donkey and the colt<br><br>Jesus rode into Jerusalem on an animal. In this way he was like a king who came into a city after he had won an important battle. Also, the kings of Israel in the Old Testament rode on a donkeys. Other kings rode on horses. So Jesus was showing that he was the king of Israel and that he was not like other kings.<br><br>Matthew, Mark, Luke, and John all wrote about this event. Matthew and Mark wrote that the disciples brought Jesus a donkey. John wrote that Jesus found a donkey. Luke wrote that they brought him a colt. Only Matthew wrote that there were both a donkey had a colt. No one knows for sure whether Jesus rode the donkey or the colt. It is best to translate each of these accounts as it appears in the ULT without trying to make them all say exactly the same thing. (See: [Matthew 21:1-7](../mat/21/01.md) and [Mark 11:1-7](../mrk/11/01.md) and [Luke 19:29-36](../luk/19/29.md) and [John 12:14-15](../jhn/12/14.md))
 MRK	11	1	ch4j	figs-go	ἐγγίζουσιν	1	And when they come to Jerusalem, to Bethphage and Bethany, to the Mount of Olives	Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “they went near” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	11	1	g1fy	translate-names	Βηθφαγὴ	1	Bethphage	**Bethphage** is the name of a village. (See: [[rc://en/ta/man/translate/translate-names]])
 MRK	11	2	bi22	figs-go	ὑπάγετε εἰς τὴν κώμην	1	opposite us	Your language may say “Come” rather than **Go** in contexts such as this. Use whichever is more natural. Alternate translation: “Come into the village” (See: [[rc://en/ta/man/translate/figs-go]])
@@ -881,7 +882,7 @@ MRK	11	33	rmbd	grammar-connect-logic-result	καὶ	1		Here, Mark uses the word
 MRK	11	33	us4a	figs-ellipsis	οὐκ οἴδαμεν	1	We do not know	The reply **We do not know** leaves out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “We do not know where the baptism of John came from” or “We do not know where John’s authority to baptize came from” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 MRK	11	33	av5y	grammar-connect-logic-result	οὐδὲ ἐγὼ λέγω ὑμῖν	1		With the words **Neither do I say to you**, Jesus is indicating that this is the result of what the Jewish leaders told him. Alternate translation: “Then I will not tell you” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 MRK	11	33	arpm	figs-abstractnouns	ἐξουσίᾳ	1		If your language does not use an abstract noun for the idea of **authority**, you could express the same idea with a verbal form such as “authorized” as modeled by the UST or you could express the meaning some other way. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-MRK	12	intro	ne55			0		# Mark 12 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:10-11, 36, which are words from the Old Testament.\n\n## Important figures of speech in this chapter\n\n### Hypothetical Situations\n\nHypothetical situations are situations that have not actually happened. People describe these situations so they learn what their hearers think is good and bad or right and wrong. (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])\n\n\n## Other possible translation difficulties in this chapter\n\n### A paradox is a statement that describes two things that seem as if they cannot both be true at the same time, but which actually are both true. In this chapter, Jesus quotes a Psalm that records David calling his son “Lord,” that is, “master.” However, to the Jews, ancestors were greater than their descendants, so a father would not call his son “master.” In this passage, Mark 12:35-37, Jesus is trying to help his hearers understand that the Messiah will be divine, and that he himself is the Messiah. So, David is speaking to his son, that is, his descendant, as the Messiah, and it is appropriate for him to address him as his “Lord.”
+MRK	12	intro	ne55			0		# Mark 12 General Notes<br><br>## Structure and formatting<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:10-11, 36, which are words from the Old Testament.<br><br>## Important figures of speech in this chapter<br><br>### Hypothetical Situations<br><br>Hypothetical situations are situations that have not actually happened. People describe these situations so they learn what their hearers think is good and bad or right and wrong. (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])<br><br><br>## Other possible translation difficulties in this chapter<br><br>### A paradox is a statement that describes two things that seem as if they cannot both be true at the same time, but which actually are both true. In this chapter, Jesus quotes a Psalm that records David calling his son “Lord,” that is, “master.” However, to the Jews, ancestors were greater than their descendants, so a father would not call his son “master.” In this passage, Mark 12:35-37, Jesus is trying to help his hearers understand that the Messiah will be divine, and that he himself is the Messiah. So, David is speaking to his son, that is, his descendant, as the Messiah, and it is appropriate for him to address him as his “Lord.”
 MRK	12	1	w2hb	figs-parables	καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν	1	Connecting Statement:	To help the people understand what the Jewish leaders were doing by rejecting him and John the Baptist, Jesus tells a brief story that provides an illustration. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Jesus told the people stories to help them understand better” (See: [[rc://en/ta/man/translate/figs-parables]])
 MRK	12	1	qa93	writing-participants	ἀμπελῶνα ἄνθρωπος ἐφύτευσεν	1	Then Jesus began to speak to them in parables	Jesus uses the phrase **A man planted a vineyard** to introduce the main character into the story. Use a natural form in your language for introducing the main character into a story. Alternate translation: “There once was a man who planted a vineyard” (See: [[rc://en/ta/man/translate/writing-participants]])
 MRK	12	1	l2i2	translate-unknown	ἐξέδετο αὐτὸν γεωργοῖς	1	leased the vineyard to vine growers	As the rest of the story shows, the man rented the vineyard not for regular cash payments, but under an arrangement that entitled him to a share of the crop in exchange for the use of the land. If an arrangement like that would not be familiar to your readers, you could translate this in a way that explains it. Alternate translation: “allowed some grape farmers to use it in exchange for a share of the crop” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1126,7 +1127,7 @@ MRK	13	14	vx3c	figs-explicit	ἑστηκότα ὅπου οὐ δεῖ	1	standin
 MRK	13	14	ck7a		ὁ ἀναγινώσκων νοείτω	1	let the reader understand	The phrase **let the reader understand** is not Jesus speaking. Mark added this to get the readers’ attention, so that they would pay attention to this warning. If it would help your readers you could show that this is not part of Jesus’ direct speech by putting brackets around this phrase as the UST and ULT do, or you could show your readers in some other way that is natural in your language.
 MRK	13	15	m1hq	figs-explicit	ὁ…ἐπὶ τοῦ δώματος, μὴ καταβάτω, μηδὲ εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ	1	on the housetop	Where Jesus lived, the tops of houses were flat. People would eat and do other activities on top of their houses. Jesus assumes that his readers will know this and that they will know that the roofs were separate from the rest of the house and that in order to access the inside of a house a person would have to go down the stairs on the back of the house and then enter the house from the front. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the person who is on top of their roof should escape immediately and not enter their house to get anything” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	13	16	y1e9	translate-unknown	ὁ εἰς τὸν ἀγρὸν, μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω	1	let the one in the field not turn back to the things behind	The word **cloak** refers to an outer garment. You could translate this with the name of an outer garment that your readers would recognize, or with a general expression. Alternate translation: “coat” or “outer garment” (See: [[rc://en/ta/man/translate/translate-unknown]])
-MRK	13	17	bi8n	figs-idiom	ταῖς ἐν γαστρὶ ἐχούσαις	1	to those having in the womb	The phrase **having in the womb** is an idiom.  If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “to women who are pregnant” (See: [[rc://en/ta/man/translate/figs-idiom]])
+MRK	13	17	bi8n	figs-idiom	ταῖς ἐν γαστρὶ ἐχούσαις	1	to those having in the womb	The phrase **having in the womb** is an idiom. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “to women who are pregnant” (See: [[rc://en/ta/man/translate/figs-idiom]])
 MRK	13	17	bv9z	figs-explicit	ταῖς θηλαζούσαις	1		This does not mean babies who are nursing but rather refers to women who nurse their babies. If it would help your readers you can indicate this explicitly. Alternate translation: “mothers who are nursing their babies” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	13	17	u8kk	figs-idiom	ἐν ἐκείναις ταῖς ἡμέραις	1		Jesus is using the term **days** figuratively to refer to a specific time. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “at that time” (See: [[rc://en/ta/man/translate/figs-idiom]])
 MRK	13	18	w47v	translate-versebridge	προσεύχεσθε δὲ ἵνα μὴ γένηται χειμῶνος	1	pray that	If your language would put the reason before the result, you could create a verse bridge by moving the entire contents of this verse to the end of the next verse, since in the next verse Jesus gives the reason for praying this prayer. You would then present the combined verses as 18–19. Alternate translation: See the UST. (See: rc://en/ta/man/translate/translate-versebridge)
@@ -1173,7 +1174,7 @@ MRK	13	28	ti6e		τῆς συκῆς	1		See how you translated the phrase **fig t
 MRK	13	28	u8ha	figs-genericnoun	τῆς συκῆς	1	tender	Jesus is speaking of these trees in general, not one particular **fig tree**. Alternate translation: “fig trees” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 MRK	13	28	z417		ἐγγὺς τὸ θέρος ἐστίν	1	summer	Alternate translation: “summer is about to start” or “the warm season is about to start”
 MRK	13	29	q53b		ταῦτα	1	these things	Alternate translation: “the signs I have just described” or “the things I have just described”
-MRK	13	29	w1k7		ἐγγύς ἐστιν	1		The Greek phrase which the ULT translates as **he is near** could also be translated as “it is near.” If the phrase **these things** refers to the destruction of Jerusalem, then the translation “it is near” is the preferred choice. The phrase “it is near” then refers to the abomination of desolation and the other events related to Jerusalem’s destruction rather than to Christ’s second coming which the translation **he is near**  would indicate. Alternate translation: “it is near”
+MRK	13	29	w1k7		ἐγγύς ἐστιν	1		The Greek phrase which the ULT translates as **he is near** could also be translated as “it is near.” If the phrase **these things** refers to the destruction of Jerusalem, then the translation “it is near” is the preferred choice. The phrase “it is near” then refers to the abomination of desolation and the other events related to Jerusalem’s destruction rather than to Christ’s second coming which the translation **he is near** would indicate. Alternate translation: “it is near”
 MRK	13	29	aul8	writing-pronouns	ἐγγύς ἐστιν	1	he is near	The pronoun **he** refers to “the Son of Man”, which is the title Jesus used for himself in [13:26](../13/26.md). If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “the Son of Man is near” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 MRK	13	29	ini9	figs-123person	ἐγγύς ἐστιν	1		Jesus is referring to himself in the third person. If your readers would misunderstand this, you could translate this in the first person. Alternate translation: “I am near” (See: [[rc://en/ta/man/translate/figs-123person]])
 MRK	13	29	iavl		γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις.	1		The phrase **at the doors** adds further detail to the phrase **he is near**. The phrase **at the doors** explains how **near**. Alternate translation: See the UST.
@@ -1413,7 +1414,7 @@ MRK	14	72	ja3e	translate-ordinal	ἐκ δευτέρου	1	a second time	The word
 MRK	14	72	cfno	figs-metonymy	ῥῆμα	1		Mark is using the term **word** figuratively to describe what Jesus had said using words. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “statement Jesus had made” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 MRK	14	72	trxc		τρίς με ἀπαρνήσῃ	1		Alternate translation: “you will say three times that you do not know me”
 MRK	14	72	zr4p	figs-idiom	ἐπιβαλὼν, ἔκλαιεν	1	having broken down	The Greek phrase which the ULT translates as **having broken down** could (1) be an idiom which means that Peter became overwhelmed with grief and lost control of his emotions. If your readers would not understand this, you could use an equivalent idiom from your culture or use plain language. Alternate translation: “having become overwhelmed with grief” or “having lost control of his emotions” (See: [[rc://en/ta/man/translate/figs-idiom]]) (2) also be translated as “having thought of it” or “having reflected on it.” Alternate translation: “having thought of it, he was weeping” or “having reflected on it, he was weeping” or “having thought about what he had just done, he was weeping” (3) also be translated as “he began.” Alternate translation: “he began weeping” or “he started crying”
-MRK	15	intro	d823			0		# Mark 15 General Notes\n\n## Special concepts in this chapter\n\n### “The curtain of the temple was split in two”\n\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([Mark 15:46](../mrk/15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important figures of speech in this chapter\n\n### Sarcasm\n\nThe soldiers were insulting Jesus when they put a “purple robe” on him and placed a “crown of thorns” on his head (See Mark 15:17) and said, “Hail, King of the Jews” (See Mark 15:18) and bent their knees and bowed down to him (See Mark 15:19) because these actions were symbolic of things that people would do to a king but they did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by “striking his head with a staff and spitting on him” (See Mark 15:19) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc://en/ta/man/translate/figs-irony]] and (See: [[rc://en/ta/man/translate/translate-symaction]]) and [[rc://en/tw/dict/bible/other/mock]])\n\n## Other possible translation difficulties in this chapter\n\n\n### Golgotha\n\nThe word “Golgotha” is an Aramaic word. Mark used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded and then he told them it meant “Place of a Skull.” (See: [[rc://en/ta/man/translate/translate-transliterate]])\n\n\n### Eloi, Eloi, lama sabachthani?\n\nThis is an Aramaic phrase. Mark transliterates the sounds of this phrase by writing them using Greek letters. Mark used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded and then he told them that it meant “My God, my God, why have you forsaken me?” (See: [[rc://en/ta/man/translate/translate-transliterate]])
+MRK	15	intro	d823			0		# Mark 15 General Notes<br><br>## Special concepts in this chapter<br><br>### “The curtain of the temple was split in two”<br><br><br>The curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.<br><br>### The tomb<br><br>The tomb in which Jesus was buried ([Mark 15:46](../mrk/15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.<br><br>## Important figures of speech in this chapter<br><br>### Sarcasm<br><br>The soldiers were insulting Jesus when they put a “purple robe” on him and placed a “crown of thorns” on his head (See Mark 15:17) and said, “Hail, King of the Jews” (See Mark 15:18) and bent their knees and bowed down to him (See Mark 15:19) because these actions were symbolic of things that people would do to a king but they did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by “striking his head with a staff and spitting on him” (See Mark 15:19) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc://en/ta/man/translate/figs-irony]] and (See: [[rc://en/ta/man/translate/translate-symaction]]) and [[rc://en/tw/dict/bible/other/mock]])<br><br>## Other possible translation difficulties in this chapter<br><br><br>### Golgotha<br><br>The word “Golgotha” is an Aramaic word. Mark used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded and then he told them it meant “Place of a Skull.” (See: [[rc://en/ta/man/translate/translate-transliterate]])<br><br><br>### Eloi, Eloi, lama sabachthani?<br><br>This is an Aramaic phrase. Mark transliterates the sounds of this phrase by writing them using Greek letters. Mark used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded and then he told them that it meant “My God, my God, why have you forsaken me?” (See: [[rc://en/ta/man/translate/translate-transliterate]])
 MRK	15	1	xz7c	figs-explicit	δήσαντες τὸν Ἰησοῦν, ἀπήνεγκαν	1	having bound Jesus, led him away	The Jewish religious leaders commanded for Jesus to be **bound** but did not bind him themselves. It would have been the guards who actually bound Jesus and **led him away**. If it would help your readers you could indicate this in your translation as modeled by the UST. Alternate translation: “commanded the guards to bind Jesus and then the guards bound him and led him away” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	15	1	v2yf		παρέδωκαν Πειλάτῳ	1	handed him over to Pilate	Alternate translation: “delivered him over to Pilate” or “transferred control of Jesus to Pilate”
 MRK	15	2	kn7i	figs-hendiadys	ἀποκριθεὶς αὐτῷ λέγει	1		Together the two words **answering** and **says** mean that Jesus responded to what Pilate asked him. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “Jesus responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
@@ -1436,7 +1437,7 @@ MRK	15	11	y5w3	figs-metaphor	ἀνέσεισαν τὸν ὄχλον	1	stirred u
 MRK	15	11	pvu6	grammar-connect-logic-goal	ἵνα	1	he would release Barabbas to them instead	The phrase **so that** introduces what the **chief priests stirred up the crowd** to request of Pilate. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
 MRK	15	12	keq2	figs-hendiadys	Πειλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς	1	Connecting Statement:	See how you translated the similar statement in [15:9](../15/09.md). Alternate translation: “Pilate responded again to them” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 MRK	15	12	p94y		πάλιν	1		Mark uses the word **again** here because Pilate had already spoken to them regarding this matter in [15:9](../15/09.md). Use a natural form in your language for expressing the meaning of **again** as it is used here.
-MRK	15	12	vlm3	figs-explicit	τί οὖν ποιήσω λέγετε τὸν Βασιλέα τῶν Ἰουδαίων?	1	What therefore should I do to the one you call the King of the Jews?	Pilate uses the word **therefore** because, as [15:11](../15/11.md) indicates, the chief priests had “stirred  up the crowd” to request that Pilate “release Barabbas” to them, so Pilate is asking what he should **therefore** do with Jesus as a result. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “If I release Barabbas, what then should I do to the one you call the King of the Jews” (See: [[rc://en/ta/man/translate/figs-explicit]])
+MRK	15	12	vlm3	figs-explicit	τί οὖν ποιήσω λέγετε τὸν Βασιλέα τῶν Ἰουδαίων?	1	What therefore should I do to the one you call the King of the Jews?	Pilate uses the word **therefore** because, as [15:11](../15/11.md) indicates, the chief priests had “stirred up the crowd” to request that Pilate “release Barabbas” to them, so Pilate is asking what he should **therefore** do with Jesus as a result. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “If I release Barabbas, what then should I do to the one you call the King of the Jews” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	15	12	r7ge		οὖν	1		Alternate translation: “then”
 MRK	15	13	n6jb	translate-unknown	σταύρωσον αὐτόν	1		The Romans executed some criminals by nailing them to a wooden beam with crossbar and setting the beam upright so that the criminals would slowly suffocate. That was what it meant to **Crucify** someone. Alternate translation: “Nail him to a cross! Execute him!” (See: [[rc://en/ta/man/translate/translate-unknown]])
 MRK	15	13	nwms	figs-imperative	σταύρωσον αὐτόν	1		Here, the word **Crucify** is an imperative, but since the crowd cannot command Pilate to do this, you can translate the phrase **Crucify him** as an expression of what they want. Alternate translation: “We want you to nail him to a cross to execute him” (See: [[rc://en/ta/man/translate/figs-imperative]])
@@ -1481,7 +1482,7 @@ MRK	15	26	c0zf		ὁ Βασιλεὺς τῶν Ἰουδαίων	1		See how you t
 MRK	15	27	mgf3		ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ	1	one on his right, and one on his left	Alternate translation: “one robber on his right side and one robber on his left side” or “one on a cross on the right side of him and one on a cross on the left side of him”
 MRK	15	28	itjz	figs-activepassive	Καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα	1		If your language does not use the passive form in this way, you can state this in active form as modeled by the UST. Alternate translation: “And by crucifying Jesus with robbers they fulfilled the scripture that says” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MRK	15	28	d5g8	figs-activepassive	Καὶ μετὰ ἀνόμων ἐλογίσθη	1		If your language does not use the passive form in this way, you can state this in active form as modeled by the UST. Alternate translation: “And he was reckoned by God and by people as being with the wicked” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-MRK	15	29	v8nu	translate-symaction	κινοῦντες τὰς κεφαλὰς αὐτῶν	1	shaking their heads	The people’s action of **shaking their heads** at Jesus showed their disdain for him and that they disapproved of him. If your readers would not understand what it means to shake one's head at someone in this context and there is a gesture with a similar meaning in your culture, you could consider using it here in your translation. (See: [[rc://en/ta/man/translate/translate-symaction]])
+MRK	15	29	v8nu	translate-symaction	κινοῦντες τὰς κεφαλὰς αὐτῶν	1	shaking their heads	The people’s action of **shaking their heads** at Jesus showed their disdain for him and that they disapproved of him. If your readers would not understand what it means to shake one’s head at someone in this context and there is a gesture with a similar meaning in your culture, you could consider using it here in your translation. (See: [[rc://en/ta/man/translate/translate-symaction]])
 MRK	15	29	a7ft	figs-exclamations	οὐὰ	1	Aha!	**Aha** is an exclamation word that communicates triumph, usually over an enemy. Use an exclamation that is natural in your language for communicating this. Alternate translation: “Take that!” (See: [[rc://en/ta/man/translate/figs-exclamations]])
 MRK	15	29	hy37	figs-explicit	ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν ἐν τρισὶν ἡμέραις	1	The one destroying the temple and rebuilding it in three days	The people refer to Jesus by what he earlier prophesied that he would do. Alternate translation: “You who said you would destroy the temple and rebuild it in three days” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	15	31	d5se		ἐμπαίζοντες πρὸς ἀλλήλους	1	mocking him to each other	Alternate translation: “were saying mocking things about Jesus among themselves”
@@ -1492,8 +1493,8 @@ MRK	15	32	q5qv	grammar-connect-condition-hypothetical	ὁ Χριστὸς, ὁ 
 MRK	15	32	f8yw	grammar-connect-logic-goal	ἵνα	1		The phrase **so that** introduces the purpose for which they said that Jesus should **come down now from the cross**, which was in order that **they might see and might believe**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
 MRK	15	32	r6c4	figs-explicit	πιστεύσωμεν	1	might believe	The phrase **might believe** means to believe in Jesus. If it would help your readers you could state that explicitly. Alternate translation: “believe in him” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	15	32	dcb9	figs-activepassive	συνεσταυρωμένοι	1	were taunting	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Mark implies in [15:20](../15/20.md) that “soldiers” are the ones who are crucifying Jesus and the two other men. Alternate translation: “who the soldiers had crucified” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-MRK	15	33	q1gh	translate-ordinal	ὥρας ἕκτης	1	the sixth hour	The Jews and the Romans divided the day into a twelve hour time period and the night into a twelve hour period. Here, the phrase **the sixth hour** refers to the sixth hour of the day, often called “twelve o'clock”, or “noon” in some parts of the world. The **the sixth hour** of the day was approximately six hours after sunrise. The term **sixth** is an ordinal number. If your language does not use ordinal numbers you can translate the phrase **the sixth hour** as “noon”, as modeled by the UST, or as “twelve o'clock.” Alternately, you could translate it in some other way that is natural in your language. See how you translated the phrase “the third hour” in [15:25](../15/25.md). Alternate translation: “the hour of twelve o'clock” (See: [[rc://en/ta/man/translate/translate-ordinal]])
-MRK	15	33	m67d	translate-ordinal	ἕως ὥρας ἐνάτης	1		The phrase **the ninth hour** refers to “three o'clock in the afternoon”, approximately nine hours after sunrise. The term **ninth** is an ordinal number. If your language does not use ordinal numbers you can translate the phrase **the ninth hour** as “three o’clock in the afternoon,” as modeled by the UST, or in some other way that is natural in your language. See how you translated the phrase “the third hour” in [15:25](../15/25.md), and the phrase **the sixth hour** earlier in this verse. Alternate translation: “until three hours after noon” or “for three hours” See: [[rc://en/ta/man/translate/translate-ordinal]])
+MRK	15	33	q1gh	translate-ordinal	ὥρας ἕκτης	1	the sixth hour	The Jews and the Romans divided the day into a twelve hour time period and the night into a twelve hour period. Here, the phrase **the sixth hour** refers to the sixth hour of the day, often called “twelve o’clock”, or “noon” in some parts of the world. The **the sixth hour** of the day was approximately six hours after sunrise. The term **sixth** is an ordinal number. If your language does not use ordinal numbers you can translate the phrase **the sixth hour** as “noon”, as modeled by the UST, or as “twelve o’clock.” Alternately, you could translate it in some other way that is natural in your language. See how you translated the phrase “the third hour” in [15:25](../15/25.md). Alternate translation: “the hour of twelve o’clock” (See: [[rc://en/ta/man/translate/translate-ordinal]])
+MRK	15	33	m67d	translate-ordinal	ἕως ὥρας ἐνάτης	1		The phrase **the ninth hour** refers to “three o’clock in the afternoon”, approximately nine hours after sunrise. The term **ninth** is an ordinal number. If your language does not use ordinal numbers you can translate the phrase **the ninth hour** as “three o’clock in the afternoon,” as modeled by the UST, or in some other way that is natural in your language. See how you translated the phrase “the third hour” in [15:25](../15/25.md), and the phrase **the sixth hour** earlier in this verse. Alternate translation: “until three hours after noon” or “for three hours” See: [[rc://en/ta/man/translate/translate-ordinal]])
 MRK	15	33	jvf0	figs-go	ἐγένετο	1		Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “went” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	15	34	r6tj	translate-ordinal	τῇ ἐνάτῃ ὥρᾳ	1	at the ninth hour	See how you translated the phrase **the ninth hour** in [15:33](../15/33.md). [[rc://en/ta/man/translate/translate-ordinal]])
 MRK	15	34	azt0	figs-idiom	ἐβόησεν…φωνῇ μεγάλῃ	1		The expression **cried out with a loud voice** is an idiom that means Jesus raised the volume of his **voice**. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “crying out loudly” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -1513,13 +1514,13 @@ MRK	15	40	i1ee	translate-names	Μαρία	1	looking on from a distance	The word
 MRK	15	39	nqv8	guidelines-sonofgodprinciples	Υἱὸς Θεοῦ	1	the Son of God	The title **Son of God** is an important title for Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
 MRK	15	40	gkgi	translate-versebridge	ἐν αἷς καὶ Μαριὰμ ἡ Μαγδαληνὴ, καὶ Μαρία ἡ Ἰακώβου τοῦ μικροῦ καὶ Ἰωσῆ μήτηρ, καὶ Σαλώμη	1		If it would be more natural in your language to first give background information about these women before listing individual names, you could create a verse bridge by moving this sentence to the end of verse 41. You would then present the combined verses as 40-41, as modeled by the UST. (See: rc://en/ta/man/translate/translate-versebridge)
 MRK	15	40	zc9b	writing-background	ἡ Μαγδαληνὴ…ἡ Ἰακώβου τοῦ μικροῦ καὶ Ἰωσῆ μήτηρ	1	(the mother of James the younger and of Joses)	Because **Mary** was a very common name at this time, and because Mark refers to two different women with the name **Mary** in this verse, he provides this background information to help readers know which **Mary** he is referring to here in each case. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
-MRK	15	40	z5ra	translate-names	Ἰακώβου τοῦ μικροῦ	1		The word **James** is the name a man. This man is probably referred to as **the younger** here, to distinguish him from other men named **James**, such as the two disciples of Jesus’ with the same name.  (See: [[rc://en/ta/man/translate/translate-names]])
+MRK	15	40	z5ra	translate-names	Ἰακώβου τοῦ μικροῦ	1		The word **James** is the name a man. This man is probably referred to as **the younger** here, to distinguish him from other men named **James**, such as the two disciples of Jesus’ with the same name. (See: [[rc://en/ta/man/translate/translate-names]])
 MRK	15	40	wdrq	translate-names	Ἰωσῆ	1		The word **Joses** is the name a man. This **Joses** was not the same person as the younger brother of Jesus. See how you translated the same name in [6:3](../06/03.md). (See: [[rc://en/ta/man/translate/translate-names]])
 MRK	15	40	qa0q	translate-names	Σαλώμη	1		The word **Salome** is the name of a woman. (See: [[rc://en/ta/man/translate/translate-names]])
 MRK	15	41	j15z	writing-background	αἳ ὅτε ἦν ἐν τῇ Γαλιλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ	1	When he was in Galilee they were following him and serving him, and many other women who had come up with him to Jerusalem	Mark uses the statement **who, when he was in Galilee, were following him and serving him** to give his readers background information about the relationship that the three women mentioned in [15:40](../15/40.md) had with Jesus. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 MRK	15	41	a3qk	figs-go	αἱ συναναβᾶσαι	1	who had come up with him to Jerusalem	**Jerusalem** was higher than almost any other place in Israel, so it was normal for people to speak of going **up** to Jerusalem and going down from it. Your language may say “went up” rather than **come up** in contexts such as this. Use whichever is more natural. Alternate translation: “who had went up with” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	15	42	ekbl	translate-versebridge	ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον	1		If it would be more natural in your language to introduce Joseph of Arimathea and what he did before giving the reason for what he did, you could create a verse bridge by moving this sentence to verse 43 and taking the information about Joseph of Arimathea from verse 43 and placing it after the phrase **And when evening had already come** in this verse. You would then present the combined verses as 42-43, as modeled by the UST. (See: rc://en/ta/man/translate/translate-versebridge)
-MRK	15	42	lxm5	writing-background	ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον	1	Connecting Statement:	Mark provides this background information about what day it was to help readers understand what happens in this episode. God commanded in Deuteronomy 21:22-23 that any person who was put to death by hanging on a wooden object should be buried on the same day that they were put to death. Because of this and the fact that **evening had already come** and because the following day was the **Sabbath**, on which Jews did not work, the people involved wanted to bury Jesus’ body quickly. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])\n
+MRK	15	42	lxm5	writing-background	ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον	1	Connecting Statement:	Mark provides this background information about what day it was to help readers understand what happens in this episode. God commanded in Deuteronomy 21:22-23 that any person who was put to death by hanging on a wooden object should be buried on the same day that they were put to death. Because of this and the fact that **evening had already come** and because the following day was the **Sabbath**, on which Jews did not work, the people involved wanted to bury Jesus’ body quickly. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])<br>
 MRK	15	42	ug97	figs-explicit	παρασκευή, ὅ ἐστιν προσάββατον	1	when evening had already come	The phrase **the Day of Preparation** refers to the day on which Jews would make preparations for the **Sabbath** so that they would not have to do work on the **Sabbath**. If it would be helpful to your readers, you could indicate explicitly what the Day of Preparation was. It may be helpful to make this a separate sentence. Alternate translation: “the Day of Preparation on which Jews made preparations for the Sabbath. The Day of Preparation is the day before the Sabbath” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	15	43	xn8t	writing-participants	ἐλθὼν Ἰωσὴφ ὁ ἀπὸ Ἁριμαθαίας, εὐσχήμων βουλευτής, ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν Βασιλείαν τοῦ Θεοῦ; τολμήσας, εἰσῆλθεν πρὸς τὸν Πειλᾶτον	1	Joseph who was from Arimathea, a respected member of the council who also was himself waiting for the kingdom of God, having come, he boldly went in to Pilate	Mark puts the phrase **having come** after he gives the background information about Joseph in order to provide emphasis and to help introduce Joseph to the story. There may be a different way to do this in your language. Use the natural form in your language for introducing a new character. Alternate translation: “Joseph of Arimathea was a respected member of the council who also was himself waiting for the kingdom of God. He boldly came to Pilate” (See: [[rc://en/ta/man/translate/writing-participants]])
 MRK	15	43	wgz8	translate-names	Ἰωσὴφ ὁ ἀπὸ Ἁριμαθαίας	1	Joseph who was from Arimathea	The word **Joseph** is the name of a man, and the word **Arimathea** is the name of the place that he is from. (See: [[rc://en/ta/man/translate/translate-names]])
@@ -1546,11 +1547,10 @@ MRK	16	4	kld9	figs-activepassive	ἀποκεκύλισται ὁ λίθος	1	th
 MRK	16	5	oaqk	figs-extrainfo	νεανίσκον	1		Here, the **young man** is actually an angel who looked like a young man. See the discussion of this under the General Notes section for this chapter.You should translate the phrase **young man** as it appears in in the ULT. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 MRK	16	6	mo0d		ἐκθαμβεῖσθε	1		See how you translated the word **alarmed** in [16:05](../16/05.md).
 MRK	16	6	ie57	figs-activepassive	τὸν ἐσταυρωμένον	1		If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or you can translate it in another way that is natural in your language. If you must state who did the action, Mark implies in chapter 15 that Pilate’s “soldiers” did it. Alternate translation: “who Pilate’s soldiers crucified” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-MRK	16	6	x9m8	figs-activepassive	ἠγέρθη	1	He has been raised!	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, it is implied that “God” did it. Alternate translation: “God raised him from the dead!” or “He has risen!”  (See: [[rc://en/ta/man/translate/figs-activepassive]])
+MRK	16	6	x9m8	figs-activepassive	ἠγέρθη	1	He has been raised!	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, it is implied that “God” did it. Alternate translation: “God raised him from the dead!” or “He has risen!” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MRK	16	7	x3u1	figs-explicit	καὶ τῷ Πέτρῳ	1		The phrase **and Peter** is not making a distinction between **Peter** and the disciples by indicating that **Peter** is not part of the group of Jesus’ 12 **disciples**. Rather, the phrase **and Peter** is being used to emphasize that of all of the 12 disciples of Jesus, these women should take special care to tell Peter the information that follows this phrase. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “and especially Peter” (See: [[rc://en/ta/man/translate/figs-explicit]])
 MRK	16	7	axgu	figs-quotesinquotes	Πέτρῳ, ὅτι προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν; ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν	1		If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Peter that he is going ahead of them to Galilee and that they will see him there, just as he told them” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
-MRK	16	8	dlji	figs-go	ἐξελθοῦσαι	1		Your language may say “went” rather than **gone** in contexts such as this. Use whichever is more natural. Alternate translation: “having went out” (See: [[rc://en/ta/man/translate/figs-go]])\n
+MRK	16	8	dlji	figs-go	ἐξελθοῦσαι	1		Your language may say “went” rather than **gone** in contexts such as this. Use whichever is more natural. Alternate translation: “having went out” (See: [[rc://en/ta/man/translate/figs-go]])
 MRK	16	8	sh40	figs-abstractnouns	εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις	1		If your language does not use an abstract noun for the idea of **amazement**, you could express the same idea with a verbal form such as “amazed.” Alternate translation: “for they were greatly amazed and trembled” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 MRK	16	8	bdgb	figs-idiom	εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις	1		Here, the word **gripping** is an idiom which means “to over come.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “for they were overcome by trembling and amazement” or “for they were overcome with trembling and amazement” (See: [[rc://en/ta/man/translate/figs-idiom]])
-MRK	16	8	ydb0		καὶ οὐδενὶ οὐδὲν εἶπον	1		Alternate translation: “And they told no one anything”
-MRK	9	10	to7w	figs-metonymy	τὸν λόγον	1		Mark is figuratively describing something Jesus would say by association with the words that came from his mouth when he taught them this. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “what he said” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+MRK	16	8	ydb0		καὶ οὐδενὶ οὐδὲν εἶπον	1		Alternate translation: “And they told no one anything”
\ No newline at end of file