Markus 1:18

1:18 They left their nets immediately and followed him. ¹ 

Markus 1:43

1:43 Immediately Jesus ²  sent the man ³  away with a very strong warning.

Markus 1:12

1:12 The Spirit immediately drove him into the wilderness.

Markus 4:29

4:29 And when the grain is ripe, he sends in the sickle ⁴  because the harvest has come.” ⁵ 

Markus 6:54

6:54 As they got out of the boat, people immediately recognized Jesus. ⁶ 

Markus 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ⁷  they spoke to Jesus ⁸  at once about her.

Markus 14:45

14:45 When Judas ⁹  arrived, he went up to Jesus ¹⁰  immediately and said, “Rabbi!” and kissed ¹¹  him.

Markus 6:25

6:25 Immediately she hurried back to the king and made her request: ¹²  “I want the head of John the Baptist on a platter immediately.”

Markus 4:16

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.

Markus 9:24

9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

Markus 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ¹³  “Have courage! It is I. Do not be afraid.”

Markus 6:45

Walking on Water

6:45 Immediately Jesus ¹⁴  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 11:3

11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it ¹⁵  and will send it back here soon.’”

Markus 5:42

5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. ¹⁶ 

Markus 7:35

7:35 And immediately the man’s ¹⁷  ears were opened, his tongue loosened, and he spoke plainly.

Markus 4:17

4:17 But ¹⁸  they have no root in themselves and do not endure. ¹⁹  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ²⁰  immediately heard about him and came and fell at his feet.

Markus 2:12

2:12 And immediately the man ²¹  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 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Markus 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ²²  comes and snatches the word ²³  that was sown in them.

Markus 11:2

11:2 and said to them, “Go to the village ahead of you. ²⁴  As soon as you enter it, you will find a colt tied there that has never been ridden. ²⁵  Untie it and bring it here.

Markus 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ²⁶  his sight and followed him on the road.

Markus 14:72

14:72 Immediately a rooster ²⁷  crowed a second time. Then ²⁸  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ²⁹ 

Markus 3:6

3:6 So ³⁰  the Pharisees ³¹  went out immediately and began plotting with the Herodians, ³²  as to how they could assassinate ³³  him.

Markus 1:28

1:28 So ³⁴  the news about him spread quickly throughout all the region around Galilee.

Markus 8:10

8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. ³⁵ 

Markus 4:5

4:5 Other seed fell on rocky ground ³⁶  where it did not have much soil. It sprang up at once because the soil was not deep. ³⁷ 

Markus 10:50

10:50 He threw off his cloak, jumped up, and came to Jesus.

Markus 5:13

5:13 Jesus ³⁸  gave them permission. ³⁹  So ⁴⁰  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

Markus 1:20-21

1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Jesus’ Authority

1:21 Then ⁴¹  they went to Capernaum. ⁴²  When the Sabbath came, ⁴³  Jesus ⁴⁴  went into the synagogue ⁴⁵  and began to teach.

Markus 5:2

5:2 Just as Jesus ⁴⁶  was getting out of the boat, a man with an unclean spirit ⁴⁷  came from the tombs and met him. ⁴⁸ 

Markus 6:27

6:27 So ⁴⁹  the king sent an executioner at once to bring John’s ⁵⁰  head, and he went and beheaded John in prison.

Markus 1:42

1:42 The leprosy left him at once, and he was clean.

Markus 1:29

Healings at Simon’s House

1:29 Now ⁵¹  as soon as they left the synagogue, ⁵²  they entered Simon and Andrew’s house, with James and John.

Markus 2:8

2:8 Now ⁵³  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ⁵⁴  he said to them, “Why are you thinking such things in your hearts? ⁵⁵ 

Markus 8:26

8:26 Jesus ⁵⁶  sent him home, saying, “Do not even go into the village.” ⁵⁷ 

Markus 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ⁵⁸  them.

Markus 9:20

9:20 So they brought the boy ⁵⁹  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ⁶⁰  fell on the ground and rolled around, foaming at the mouth.

Markus 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ⁶¹  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ⁶² 

Markus 1:15

1:15 He ⁶³  said, “The time is fulfilled and the kingdom of God ⁶⁴  is near. Repent and believe the gospel!”

Markus 2:1

Healing and Forgiving a Paralytic

2:1 Now ⁶⁵  after some days, when he returned to Capernaum, ⁶⁶  the news spread ⁶⁷  that he was at home.

Markus 3:20

Jesus and Beelzebul

3:20 Now ⁶⁸  Jesus ⁶⁹  went home, and a crowd gathered so that they were not able to eat.

Markus 5:29

5:29 At once the bleeding stopped, ⁷⁰  and she felt in her body that she was healed of her disease.

Markus 6:39

6:39 Then he directed them all to sit down in groups on the green grass.

Markus 6:49

6:49 When they saw him walking on the water ⁷¹  they thought he was a ghost. They ⁷²  cried out,

Markus 6:53

Healing the Sick

6:53 After they had crossed over, they came to land at Gennesaret ⁷³  and anchored there.

Markus 9:15

9:15 When the whole crowd saw him, they were amazed and ran ⁷⁴  at once and greeted him.

Markus 14:53

Condemned by the Sanhedrin

14:53 Then ⁷⁵  they led Jesus to the high priest, and all the chief priests and elders and experts in the law ⁷⁶  came together.

Markus 16:2

16:2 And very early on the first day of the week, at sunrise, they went to the tomb.

Markus 1:10

1:10 And just as Jesus ⁷⁷  was coming up out of the water, he saw the heavens ⁷⁸  splitting apart and the Spirit descending on him like a dove. ⁷⁹ 

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ⁸⁰  the door, and he preached the word to them.

Markus 5:15

5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid.

Markus 5:30

5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?”

Markus 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ⁸¹  from all the towns ⁸²  and arrived there ahead of them. ⁸³ 

Markus 6:55

6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. ⁸⁴ 

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ⁸⁵  They ⁸⁶  will kill him, ⁸⁷  and after three days he will rise.” ⁸⁸ 

Markus 6:14

The Death of John the Baptist

6:14 Now ⁸⁹  King Herod ⁹⁰  heard this, for Jesus’ ⁹¹  name had become known. Some ⁹²  were saying, “John the baptizer ⁹³  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Markus 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ⁹⁴  was still speaking, Judas, one of the twelve, arrived. ⁹⁵  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ⁹⁶  and elders.

[1:18]  ¹ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[1:43]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ³ tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

[4:29]  ⁴ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[4:29]  ⁵ sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.

[6:54]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:30]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ¹¹ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[6:25]  ¹² tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:50]  ¹³ tn Grk “he spoke with them, and said to them.”

[6:45]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:3]  ¹⁵ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[5:42]  ¹⁶ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[7:35]  ¹⁷ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[4:17]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ¹⁹ tn Grk “are temporary.”

[7:25]  ²⁰ sn Unclean spirit refers to an evil spirit.

[2:12]  ²¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[4:15]  ²² sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ²³ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[11:2]  ²⁴ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ²⁵ tn Grk “a colt tied there on which no one of men has ever sat.”

[10:52]  ²⁶ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[14:72]  ²⁷ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ²⁹ tn Grk “he wept deeply.”

[3:6]  ³⁰ 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]  ³¹ sn See the note on Pharisees in 2:16.

[3:6]  ³² 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]  ³³ tn Grk “destroy.”

[1:28]  ³⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:10]  ³⁵ sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.

[4:5]  ³⁶ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[4:5]  ³⁷ tn Grk “it did not have enough depth of earth.”

[5:13]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ³⁹ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ⁴⁰ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[1:21]  ⁴¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ⁴² sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[1:21]  map For location see Map1 D2; Map2 C3; Map3 B2.

[1:21]  ⁴³ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[1:21]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ⁴⁵ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

[5:2]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ⁴⁷ sn Unclean spirit refers to an evil spirit.

[5:2]  ⁴⁸ 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.”

[6:27]  ⁴⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ⁵⁰ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:29]  ⁵¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ⁵² sn See the note on synagogue in 1:21.

[2:8]  ⁵³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ⁵⁴ tn Grk “they were thus reasoning within themselves.”

[2:8]  ⁵⁵ tn Grk “Why are you reasoning these things in your hearts?”

[8:26]  ⁵⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:26]  ⁵⁷ tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ Ë¹³ 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

[1:31]  ⁵⁸ tn The imperfect verb is taken ingressively here.

[9:20]  ⁵⁹ tn Grk “him.”

[9:20]  ⁶⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:1]  ⁶¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ⁶² sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

[1:15]  ⁶³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ⁶⁴ 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.

[2:1]  ⁶⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ⁶⁶ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[2:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:1]  ⁶⁷ tn Grk “it was heard.”

[3:20]  ⁶⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁷⁰ tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[6:49]  ⁷¹ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ⁷² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:53]  ⁷³ sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).

[9:15]  ⁷⁴ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

[14:53]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:53]  ⁷⁶ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[1:10]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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.

[2:2]  ⁸⁰ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[6:33]  ⁸¹ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ⁸² tn Or “cities.”

[6:33]  ⁸³ tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì^84vid [A ˹³] Ï sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).

[6:55]  ⁸⁴ tn Grk “wherever they heard he was.”

[9:31]  ⁸⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ⁸⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁸⁷ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁸⁸ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[6:14]  ⁸⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ⁹⁰ sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[6:14]  ⁹¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ⁹³ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[14:43]  ⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ⁹⁵ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

[14:43]  ⁹⁶ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.