Markus 1:3

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

‘Prepare the way for the Lord,

make ¹  his paths straight.’” ² 

Markus 1:5

1:5 People ³  from the whole Judean countryside and all of Jerusalem ⁴  were going out to him, and he was baptizing them ⁵  in the Jordan River as they confessed their sins.

Markus 1:38-39

1:38 He replied, ⁶  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ⁷  1:39 So ⁸  he went into all of Galilee preaching in their synagogues ⁹  and casting out demons.

Markus 4:7

4:7 Other seed fell among the thorns, ¹⁰  and they grew up and choked it, ¹¹  and it did not produce grain.

Markus 4:10

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables.

Markus 4:13

4:13 He said to them, “Don’t you understand this parable? Then ¹²  how will you understand any parable?

Markus 4:18

4:18 Others are the ones sown among thorns: They are those who hear the word,

Markus 5:4

5:4 For his hands and feet had often been bound with chains and shackles, ¹³  but ¹⁴  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him.

Markus 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Markus 6:5-6

6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them. 6:6 And he was amazed because of their unbelief. Then ¹⁵  he went around among the villages and taught.

Markus 7:3

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ¹⁶  holding fast to the tradition of the elders.

Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ¹⁷  he spit on his eyes, placed his hands on his eyes ¹⁸  and asked, “Do you see anything?”

Markus 8:25

8:25 Then Jesus ¹⁹  placed his hands on the man’s ²⁰  eyes again. And he opened his eyes, ²¹  his sight was restored, and he saw everything clearly.

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ²²  On the way he asked his disciples, ²³  “Who do people say that I am?”

Markus 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ²⁴  two hands and go into hell, ²⁵  to the unquenchable fire.

Markus 10:16

10:16 After he took the children in his arms, he placed his hands on them and blessed them.

Markus 10:19

10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” ²⁶ 

Markus 11:15

Cleansing the Temple

11:15 Then ²⁷  they came to Jerusalem. ²⁸  Jesus ²⁹  entered the temple area ³⁰  and began to drive out those who were selling and buying in the temple courts. ³¹  He turned over the tables of the money changers and the chairs of those selling doves,

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ³²  for this reason, because you don’t know the scriptures or the power of God?

Markus 12:40

12:40 They ³³  devour widows’ property, ³⁴  and as a show make long prayers. These men will receive a more severe punishment.”

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ³⁵  All will be torn down!” ³⁶ 

Markus 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ³⁷  short.

Markus 14:41

14:41 He came a third time and said to them, “Are you still sleeping and resting? ³⁸  Enough of that! ³⁹  The hour has come. Look, the Son of Man is betrayed into the hands of sinners.

Markus 14:46

14:46 Then they took hold of him ⁴⁰  and arrested him.

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,

[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.

[1:5]  ³ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ⁵ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[1:38]  ⁶ tn Grk “And he said to them.”

[1:38]  ⁷ tn Grk “Because for this purpose I have come forth.”

[1:39]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ⁹ sn See the note on synagogue in 1:21.

[4:7]  ¹⁰ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[4:7]  ¹¹ sn That is, crowded out the good plants.

[4:13]  ¹² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:4]  ¹³ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ¹⁴ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:6]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:3]  ¹⁶ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[8:23]  ¹⁷ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ¹⁸ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[8:25]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ²⁰ tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ²¹ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[8:27]  ²² map Fpr location see Map1 C1; Map2 F4.

[8:27]  ²³ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[9:43]  ²⁴ tn Grk “than having.”

[9:43]  ²⁵ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[10:19]  ²⁶ sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.

[11:15]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ²⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ³⁰ tn Grk “the temple.”

[11:15]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[11:15]  ³¹ tn Grk “the temple.”

[11:15]  sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[12:24]  ³² tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[12:40]  ³³ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ³⁴ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[13:2]  ³⁵ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ³⁶ tn Grk “not one stone will be left here on another which will not be thrown down.”

[13:20]  ³⁷ tn Grk “the days.”

[14:41]  ³⁸ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

[14:41]  ³⁹ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.

[14:46]  ⁴⁰ tn Grk “put their hands on him.”