Markus 1:13

1:13 He was in the wilderness forty days, ¹  enduring temptations from Satan. He ²  was with wild animals, and angels were ministering to his needs. ³ 

Markus 1:15

1:15 He ⁴  said, “The time is fulfilled and the kingdom of God ⁵  is near. Repent and believe the gospel!”

Markus 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ⁶  boat mending nets.

Markus 2:12

2:12 And immediately the man ⁷  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

Markus 2:14

2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. ⁸  “Follow me,” he said to him. And he got up and followed him.

Markus 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Markus 3:7

Crowds by the Sea

3:7 Then ⁹  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ¹⁰  And from Judea,

Markus 3:17

3:17 to James and his brother John, the sons of Zebedee, ¹¹  he gave the name Boanerges (that is, “sons of thunder”);

Markus 3:31-32

Jesus’ True Family

3:31 Then ¹²  Jesus’ ¹³  mother and his brothers ¹⁴  came. Standing ¹⁵  outside, they sent word to him, to summon him. 3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ¹⁶  are outside looking for you.”

Markus 4:4-5

4:4 And as he sowed, some seed ¹⁷  fell along the path, and the birds came and devoured it. 4:5 Other seed fell on rocky ground ¹⁸  where it did not have much soil. It sprang up at once because the soil was not deep. ¹⁹ 

Markus 5:20

5:20 So ²⁰  he went away and began to proclaim in the Decapolis ²¹  what Jesus had done for him, ²²  and all were amazed.

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 5:33

5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth.

Markus 5:37

5:37 He did not let anyone follow him except Peter, James, ²³  and John, the brother of James.

Markus 6:7

Sending Out the Twelve Apostles

6:7 Jesus ²⁴  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ²⁵ 

Markus 6:21

6:21 But ²⁶  a suitable day ²⁷  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee.

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ²⁸  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 6:34

6:34 As Jesus ²⁹  came ashore ³⁰  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ³¹  he taught them many things.

Markus 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ³²  left there, he went to the region of Tyre. ³³  When he went into a house, he did not want anyone to know, but ³⁴  he was not able to escape notice.

Markus 9:20

9:20 So they brought the boy ³⁵  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ³⁶  fell on the ground and rolled around, foaming at the mouth.

Markus 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Markus 9:35

9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”

Markus 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ³⁷  his sight and followed him on the road.

Markus 11:7

11:7 Then ³⁸  they brought the colt to Jesus, threw their cloaks ³⁹  on it, and he sat on it. ⁴⁰ 

Markus 12:12

12:12 Now ⁴¹  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ⁴²  they left him and went away. ⁴³ 

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ⁴⁴  to councils ⁴⁵  and beaten in the synagogues. ⁴⁶  You will stand before governors and kings ⁴⁷  because of me, as a witness to them.

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ⁴⁸  were trying to find a way ⁴⁹  to arrest Jesus ⁵⁰  by stealth and kill him.

Markus 14:22

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

Markus 14:37

14:37 Then ⁵¹  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 15:20

15:20 When they had finished mocking ⁵²  him, they stripped him of the purple cloak and put his own clothes back on him. Then ⁵³  they led him away to crucify him. ⁵⁴ 

Markus 15:29

15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days,

Markus 16:1

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ⁵⁵  so that they might go and anoint him.

Markus 16:8

16:8 Then ⁵⁶  they went out and ran from the tomb, for terror and bewilderment had seized them. ⁵⁷  And they said nothing to anyone, because they were afraid.

[1:13]  ¹ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

[1:13]  ² tn Grk “And he.”

[1:13]  ³ tn Grk “were serving him,” “were ministering to him.”

[1:15]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ⁵ sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[1:19]  ⁶ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[2:12]  ⁷ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[2:14]  ⁸ 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.

[3:7]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ¹⁰ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[3:17]  ¹¹ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[3:31]  ¹² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ¹³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ¹⁴ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:32]  ¹⁶ 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.

[4:4]  ¹⁷ tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[4:5]  ¹⁸ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[4:5]  ¹⁹ tn Grk “it did not have enough depth of earth.”

[5:20]  ²⁰ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ²¹ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ²² sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[5:37]  ²³ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:7]  ²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ²⁵ sn The phrase unclean spirits refers to evil spirits.

[6:21]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ²⁷ tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[6:30]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:34]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ³⁰ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[7:24]  ³² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ³³ tc Most mss, including early and important witnesses (א A B Ë^1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.

[7:24]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:24]  ³⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:20]  ³⁵ tn Grk “him.”

[9:20]  ³⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:52]  ³⁷ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[11:7]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ³⁹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ⁴⁰ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[12:12]  ⁴¹ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ⁴³ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

[13:9]  ⁴⁴ tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ⁴⁵ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ⁴⁶ sn See the note on synagogue in 1:21.

[13:9]  ⁴⁷ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[14:1]  ⁴⁸ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ⁴⁹ tn Grk “were seeking how.”

[14:1]  ⁵⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:37]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁵² tn The aorist tense is taken consummatively here.

[15:20]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁵⁴ sn See the note on Crucify in 15:13.

[16:1]  ⁵⁵ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[16:1]  sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.

[16:8]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:8]  ⁵⁷ tn Grk “they began to have trembling and bewilderment.”