Markus 1:10

1:10 And just as Jesus ¹  was coming up out of the water, he saw the heavens ²  splitting apart and the Spirit descending on him like a dove. ³ 

Markus 2:14

2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. ⁴  “Follow me,” he said to him. And he got up and followed him.

Markus 3:6

3:6 So ⁵  the Pharisees ⁶  went out immediately and began plotting with the Herodians, ⁷  as to how they could assassinate ⁸  him.

Markus 3:9

3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ⁹  would not press toward him.

Markus 3:13

Appointing the Twelve Apostles

3:13 Now ¹⁰  Jesus went up the mountain ¹¹  and called for those he wanted, and they came to him.

Markus 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ¹²  are outside looking for you.”

Markus 4:36

4:36 So ¹³  after leaving the crowd, they took him along, just as he was, in the boat, ¹⁴  and other boats were with him.

Markus 5:2

5:2 Just as Jesus ¹⁵  was getting out of the boat, a man with an unclean spirit ¹⁶  came from the tombs and met him. ¹⁷ 

Markus 5:18

5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ¹⁸  with him.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ¹⁹  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ²⁰  “Have courage! It is I. Do not be afraid.”

Markus 7:32-33

7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him. 7:33 After Jesus ²¹  took him aside privately, away from the crowd, he put his fingers in the man’s ²²  ears, and after spitting, he touched his tongue. ²³ 

Markus 7:36

7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. ²⁴ 

Markus 8:11

The Demand for a Sign

8:11 Then the Pharisees ²⁵  came and began to argue with Jesus, asking for ²⁶  a sign from heaven ²⁷  to test him.

Markus 9:20

9:20 So they brought the boy ²⁸  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ²⁹  fell on the ground and rolled around, foaming at the mouth.

Markus 9:33

Questions About the Greatest

9:33 Then ³⁰  they came to Capernaum. ³¹  After Jesus ³²  was inside the house he asked them, “What were you discussing on the way?”

Markus 9:36

9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them,

Markus 10:13

Jesus and Little Children

10:13 Now ³³  people were bringing little children to him for him to touch, ³⁴  but the disciples scolded those who brought them. ³⁵ 

Markus 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ³⁶  but not for God; all things are possible for God.”

Markus 14:40

14:40 When he came again he found them sleeping; they could not keep their eyes open. ³⁷  And they did not know what to tell him.

Markus 14:61

14:61 But he was silent and did not answer. Again the high priest questioned him, ³⁸  “Are you the Christ, ³⁹  the Son of the Blessed One?”

Markus 15:20

15:20 When they had finished mocking ⁴⁰  him, they stripped him of the purple cloak and put his own clothes back on him. Then ⁴¹  they led him away to crucify him. ⁴² 

Markus 15:44

15:44 Pilate was surprised that he was already dead. He ⁴³  called the centurion and asked him if he had been dead for some time.

[1:10]  ¹ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ² tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ³ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[2:14]  ⁴ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[2:14]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[3:6]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ⁶ sn See the note on Pharisees in 2:16.

[3:6]  ⁷ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ⁸ tn Grk “destroy.”

[3:9]  ⁹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[3:13]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ¹¹ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:13]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[3:32]  ¹² tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[4:36]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ¹⁴ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[5:2]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ¹⁶ sn Unclean spirit refers to an evil spirit.

[5:2]  ¹⁷ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[5:18]  ¹⁸ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[6:45]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:50]  ²⁰ tn Grk “he spoke with them, and said to them.”

[7:33]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ²² tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ²³ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[7:36]  ²⁴ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

[8:11]  ²⁵ sn See the note on Pharisees in 2:16.

[8:11]  ²⁶ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ²⁷ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[9:20]  ²⁸ tn Grk “him.”

[9:20]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:33]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ³¹ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:13]  ³³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ³⁴ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

[10:13]  ³⁵ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

[10:13]  tn Grk “the disciples scolded them.”

[10:27]  ³⁶ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[14:40]  ³⁷ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[14:61]  ³⁸ tn Grk “questioned him and said to him.”

[14:61]  ³⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.

[15:20]  ⁴⁰ tn The aorist tense is taken consummatively here.

[15:20]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁴² sn See the note on Crucify in 15:13.

[15:44]  ⁴³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.