Markus 1:2

1:2 As it is written in Isaiah the prophet, ¹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ² 

Markus 1:32

1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

Markus 1:40

Cleansing a Leper

1:40 Now ³  a leper ⁴  came to him and fell to his knees, asking for help. “If ⁵  you are willing, you can make me clean,” he said.

Markus 4:11

4:11 He said to them, “The secret ⁶  of the kingdom of God has been given ⁷  to you. But to those outside, everything is in parables,

Markus 4:19

4:19 but ⁸  worldly cares, the seductiveness of wealth, ⁹  and the desire for other things come in and choke the word, ¹⁰  and it produces nothing.

Markus 8:7

8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well.

Markus 8:11

The Demand for a Sign

8:11 Then the Pharisees ¹¹  came and began to argue with Jesus, asking for ¹²  a sign from heaven ¹³  to test him.

Markus 8:34

Following Jesus

8:34 Then ¹⁴  Jesus ¹⁵  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ¹⁶  he must deny ¹⁷  himself, take up his cross, ¹⁸  and follow me.

Markus 9:19

9:19 He answered them, ¹⁹  “You ²⁰  unbelieving ²¹  generation! How much longer ²²  must I be with you? How much longer must I endure ²³  you? ²⁴  Bring him to me.”

Markus 13:12

13:12 Brother will hand over brother to death, and a father his child. Children will rise against ²⁵  parents and have them put to death.

Markus 14:14

14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’

Markus 14:37

14:37 Then ²⁶  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 16:1

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ²⁷  so that they might go and anoint him.

[1:2]  ¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:40]  ³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ⁴ sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[1:40]  ⁵ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[4:11]  ⁶ tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ⁷ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:19]  ⁸ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ⁹ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ¹⁰ sn That is, their concern for spiritual things is crowded out by material things.

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

[8:11]  ¹² tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ¹³ 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.

[8:34]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ¹⁶ tn Grk “to follow after me.”

[8:34]  ¹⁷ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ¹⁸ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:19]  ¹⁹ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ²⁰ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ²¹ tn Or “faithless.”

[9:19]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:19]  ²² tn Grk “how long.”

[9:19]  ²³ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ²⁴ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[13:12]  ²⁵ tn Or “will rebel against.”

[14:37]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:1]  ²⁷ 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.