Markus 1:3-4

1:3 the voice of one shouting in the wilderness,

‘Prepare the way for the Lord,

make ¹  his paths straight.’” ² 

1:4 In the wilderness ³  John the baptizer ⁴  began preaching a baptism of repentance for the forgiveness of sins. ⁵ 

Markus 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ⁶  in you I take great delight.” ⁷ 

Markus 2:20

2:20 But the days are coming when the bridegroom will be taken from them, ⁸  and at that time ⁹  they will fast.

Markus 3:23

3:23 So ¹⁰  he called them and spoke to them in parables: ¹¹  “How can Satan cast out Satan?

Markus 4:28

4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.

Markus 4:30

The Parable of the Mustard Seed

4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it?

Markus 4:35

Stilling of a Storm

4:35 On that day, when evening came, Jesus ¹²  said to his disciples, “Let’s go across to the other side of the lake.” ¹³ 

Markus 5:2-3

5:2 Just as Jesus ¹⁴  was getting out of the boat, a man with an unclean spirit ¹⁵  came from the tombs and met him. ¹⁶  5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain.

Markus 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ¹⁷ 

Markus 6:29

6:29 When John’s ¹⁸  disciples heard this, they came and took his body and placed it in a tomb.

Markus 6:47

6:47 When evening came, the boat was in the middle of the sea and he was alone on the land.

Markus 6:51

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

Markus 8:14

The Yeast of the Pharisees and Herod

8:14 Now ¹⁹  they had forgotten to take bread, except for one loaf they had with them in the boat.

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 11:9

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ²⁰  Blessed is the one who comes in the name of the Lord! ²¹ 

Markus 12:23

12:23 In the resurrection, when they rise again, ²²  whose wife will she be? For all seven had married her.” ²³ 

Markus 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ²⁴  in heaven.

Markus 13:25-26

13:25 the stars will be falling from heaven, and the powers in the heavens will be shaken. ²⁵  13:26 Then everyone ²⁶  will see the Son of Man arriving in the clouds ²⁷  with great power and glory.

Markus 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Markus 14:20

14:20 He said to them, “It is one of the twelve, one who dips his hand ²⁸  with me into the bowl. ²⁹ 

Markus 14:66

Peter’s Denials

14:66 Now ³⁰  while Peter was below in the courtyard, one of the high priest’s slave girls ³¹  came by.

Markus 15:7

15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

Markus 16:12

16:12 After this he appeared in a different form to two of them while they were on their way to the country.

Markus 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ³² 

[1:3]  ¹ sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.

[1:3]  ² sn A quotation from Isa 40:3.

[1:4]  ³ tn Or “desert.”

[1:4]  ⁴ 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]).

[1:4]  ⁵ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.

[1:11]  ⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ⁷ tn Or “with you I am well pleased.”

[1:11]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[2:20]  ⁸ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).

[2:20]  ⁹ tn Grk “then on that day.”

[3:23]  ¹⁰ 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]  ¹¹ 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.

[4:35]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:35]  ¹³ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[5:2]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ¹⁵ sn Unclean spirit refers to an evil spirit.

[5:2]  ¹⁶ 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.”

[5:27]  ¹⁷ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[6:29]  ¹⁸ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[8:14]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:9]  ²⁰ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[11:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[11:9]  ²¹ sn A quotation from Ps 118:25-26.

[12:23]  ²² tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

[12:23]  ²³ tn Grk “For the seven had her as wife.”

[12:25]  ²⁴ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[13:25]  ²⁵ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[13:26]  ²⁶ tn Grk “they.”

[13:26]  ²⁷ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[14:20]  ²⁸ tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.

[14:20]  ²⁹ sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[14:66]  ³⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ³¹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[16:17]  ³² tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.