Markus 1:19-20

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ¹  boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Markus 1:22

1:22 The people there ²  were amazed by his teaching, because he taught them like one who had authority, ³  not like the experts in the law. ⁴ 

Markus 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Markus 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁵  went out again by the sea. The whole crowd came to him, and he taught them.

Markus 3:5

3:5 After looking around ⁶  at them in anger, grieved by the hardness of their hearts, ⁷  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁸ 

Markus 3:14

3:14 He ⁹  appointed twelve (whom he named apostles ¹⁰ ), ¹¹  so that they would be with him and he could send them to preach

Markus 3:20

Jesus and Beelzebul

3:20 Now ¹²  Jesus ¹³  went home, and a crowd gathered so that they were not able to eat.

Markus 3:23

3:23 So ¹⁴  he called them and spoke to them in parables: ¹⁵  “How can Satan cast out Satan?

Markus 4:2

4:2 He taught them many things in parables, ¹⁶  and in his teaching said to them:

Markus 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ¹⁷  comes and snatches the word ¹⁸  that was sown in them.

Markus 5:12

5:12 And the demonic spirits ¹⁹  begged him, “Send us into the pigs. Let us enter them.”

Markus 5:14

5:14 Now ²⁰  the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened.

Markus 6:7

Sending Out the Twelve Apostles

6:7 Jesus ²¹  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ²² 

Markus 6:33-34

6:33 But many saw them leaving and recognized them, and they hurried on foot ²³  from all the towns ²⁴  and arrived there ahead of them. ²⁵  6:34 As Jesus ²⁶  came ashore ²⁷  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ²⁸  he taught them many things.

Markus 6:36

6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.”

Markus 6:48

6:48 He ²⁹  saw them straining at the oars, because the wind was against them. As the night was ending, ³⁰  he came to them walking on the sea, ³¹  for ³²  he wanted to pass by them. ³³ 

Markus 6:51

6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished,

Markus 8:3

8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Markus 8:5

8:5 He asked them, “How many loaves do you have?” They replied, “Seven.”

Markus 8:9

8:9 There were about four thousand ³⁴  who ate. ³⁵  Then he dismissed them. ³⁶ 

Markus 8:13

8:13 Then ³⁷  he left them, got back into the boat, and went to the other side.

Markus 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ³⁸  “You are the Christ.” ³⁹ 

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁴⁰  Jesus ⁴¹  began to teach them that the Son of Man must suffer ⁴²  many things and be rejected by the elders, chief priests, and experts in the law, ⁴³  and be killed, and after three days rise again.

Markus 9:2

The Transfiguration

9:2 Six days later ⁴⁴  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ⁴⁵ 

Markus 9:14

The Disciples’ Failure to Heal

9:14 When they came to the disciples, they saw a large crowd around them and experts in the law ⁴⁶  arguing with them.

Markus 9:16

9:16 He asked them, “What are you arguing about with them?”

Markus 9:33

Questions About the Greatest

9:33 Then ⁴⁷  they came to Capernaum. ⁴⁸  After Jesus ⁴⁹  was inside the house he asked them, “What were you discussing on the way?”

Markus 10:1

Divorce

10:1 Then ⁵⁰  Jesus ⁵¹  left that place and went to the region of Judea and ⁵²  beyond the Jordan River. ⁵³  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 10:6

10:6 But from the beginning of creation he ⁵⁴  made them male and female. ⁵⁵ 

Markus 10:32

Third Prediction of Jesus’ Death and Resurrection

10:32 They were on the way, going up to Jerusalem. ⁵⁶  Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him.

Markus 10:42

10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Markus 11:6

11:6 They replied as Jesus had told them, and the bystanders ⁵⁷  let them go.

Markus 12:4

12:4 So ⁵⁸  he sent another slave to them again. This one they struck on the head and treated outrageously.

Markus 12:6

12:6 He had one left, his one dear son. ⁵⁹  Finally he sent him to them, saying, ‘They will respect my son.’

Markus 12:12

12:12 Now ⁶⁰  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ⁶¹  they left him and went away. ⁶² 

Markus 13:12

13:12 Brother will hand over brother to death, and a father his child. Children will rise against ⁶³  parents and have them put to death.

Markus 14:37

14:37 Then ⁶⁴  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 14:40

14:40 When he came again he found them sleeping; they could not keep their eyes open. ⁶⁵  And they did not know what to tell him.

Markus 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ⁶⁶  they will place their hands on the sick and they will be well.”

[1:19]  ¹ 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).

[1:22]  ² tn Grk “They.”

[1:22]  ³ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ⁴ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:13]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[3:5]  ⁶ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁷ tn This term is a collective singular in the Greek text.

[3:5]  ⁸ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[3:14]  ⁹ tn Grk “And he.”

[3:14]  ¹⁰ sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ¹¹ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[3:20]  ¹² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:23]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ¹⁵ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[4:2]  ¹⁶ sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[4:15]  ¹⁷ 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]  ¹⁸ 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.

[5:12]  ¹⁹ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[5:14]  ²⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.

[6:7]  ²¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ²² sn The phrase unclean spirits refers to evil spirits.

[6:33]  ²³ 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]  ²⁴ tn Or “cities.”

[6:33]  ²⁵ 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).

[6:34]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ²⁷ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ²⁸ 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.

[6:48]  ²⁹ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ³⁰ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ³¹ tn Or “on the lake.”

[6:48]  ³² tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ³³ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[8:9]  ³⁴ sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.

[8:9]  ³⁵ tn The words “who ate” are not in the Greek text but have been supplied for clarity.

[8:9]  ³⁶ sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.

[8:13]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:29]  ³⁸ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ³⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:29]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[8:31]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁴² sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ⁴³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:2]  ⁴⁴ tn Grk “And after six days.”

[9:2]  ⁴⁵ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:14]  ⁴⁶ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:33]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ⁴⁸ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ⁵¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ⁵² tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ⁵³ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[10:6]  ⁵⁴ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ⁵⁵ sn A quotation from Gen 1:27; 5:2.

[10:32]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:6]  ⁵⁷ tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.

[12:4]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[12:6]  ⁵⁹ tn Grk “one beloved son.” See comment at Mark 1:11.

[12:6]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[12:12]  ⁶⁰ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ⁶² 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).

[13:12]  ⁶³ tn Or “will rebel against.”

[14:37]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:40]  ⁶⁵ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[16:18]  ⁶⁶ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.