Markus 1:4

1:4 In the wilderness ¹  John the baptizer ²  began preaching a baptism of repentance for the forgiveness of sins. ³ 

Markus 1:29

Healings at Simon’s House

1:29 Now ⁴  as soon as they left the synagogue, ⁵  they entered Simon and Andrew’s house, with James and John.

Markus 1:35

Praying and Preaching

1:35 Then ⁶  Jesus ⁷  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ⁸ 

Markus 2:7

2:7 “Why does this man speak this way? He is blaspheming! ⁹  Who can forgive sins but God alone?”

Markus 2:11

2:11 “I tell you, stand up, take your stretcher, and go home.” ¹⁰ 

Markus 3:1

Healing a Withered Hand

3:1 Then ¹¹  Jesus ¹²  entered the synagogue ¹³  again, and a man was there who had a withered ¹⁴  hand.

Markus 3:3

3:3 So he said to the man who had the withered hand, “Stand up among all these people.” ¹⁵ 

Markus 3:13

Appointing the Twelve Apostles

3:13 Now ¹⁶  Jesus went up the mountain ¹⁷  and called for those he wanted, and they came to him.

Markus 4:18

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

Markus 4:22

4:22 For nothing is hidden except to be revealed, ¹⁸  and nothing concealed except to be brought to light.

Markus 4:35

Stilling of a Storm

4:35 On that day, when evening came, Jesus ¹⁹  said to his disciples, “Let’s go across to the other side of the lake.” ²⁰ 

Markus 4:37

4:37 Now ²¹  a great windstorm ²²  developed and the waves were breaking into the boat, so that the boat was nearly swamped.

Markus 5:18

5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ²³  with him.

Markus 5:22

5:22 Then ²⁴  one of the synagogue rulers, ²⁵  named Jairus, ²⁶  came up, and when he saw Jesus, ²⁷  he fell at his feet.

Markus 5:38

5:38 They came to the house of the synagogue ruler where ²⁸  he saw noisy confusion and people weeping and wailing loudly. ²⁹ 

Markus 6:1

Rejection at Nazareth

6:1 Now ³⁰  Jesus left that place and came to his hometown, ³¹  and his disciples followed him.

Markus 6:10

6:10 He said to them, “Wherever you enter a house, stay there ³²  until you leave the area.

Markus 6:15

6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.”

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 6:51

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

Markus 7:17

7:17 Now ³³  when Jesus ³⁴  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 7:34

7:34 Then ³⁵  he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). ³⁶ 

Markus 8:20

8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ³⁷  “Seven.”

Markus 8:22

A Two-stage Healing

8:22 Then ³⁸  they came to Bethsaida. They brought a blind man to Jesus ³⁹  and asked him to touch him.

Markus 9:33

Questions About the Greatest

9:33 Then ⁴⁰  they came to Capernaum. ⁴¹  After Jesus ⁴²  was inside the house he asked them, “What were you discussing on the way?”

Markus 10:8

10:8 and the two will become one flesh. ⁴³  So they are no longer two, but one flesh.

Markus 10:18

10:18 Jesus said to him, “Why do you call me good? ⁴⁴  No one is good except God alone.

Markus 10:25

10:25 It is easier for a camel ⁴⁵  to go through the eye of a needle ⁴⁶  than for a rich person to enter the kingdom of God.”

Markus 11:8

11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields.

Markus 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ⁴⁷ 

Markus 13:12-13

13:12 Brother will hand over brother to death, and a father his child. Children will rise against ⁴⁸  parents and have them put to death. 13:13 You will be hated by everyone because of my name. ⁴⁹  But the one who endures to the end will be saved. ⁵⁰ 

Markus 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ⁵¹  ointment?

Markus 14:10

The Plan to Betray Jesus

14:10 Then ⁵²  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ⁵³ 

Markus 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

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 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

[1:4]  ¹ tn Or “desert.”

[1:4]  ² 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]  ³ 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.

[1:29]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ⁵ sn See the note on synagogue in 1:21.

[1:35]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ⁸ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[2:7]  ⁹ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[2:11]  ¹⁰ tn Grk “to your house.”

[3:1]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ¹³ sn See the note on synagogue in 1:21.

[3:1]  ¹⁴ sn Withered means the man’s hand was shrunken and paralyzed.

[3:3]  ¹⁵ tn Grk “Stand up in the middle.”

[3:3]  sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[3:13]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ¹⁷ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:13]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[4:22]  ¹⁸ tn Or “disclosed.”

[4:35]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:35]  ²⁰ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[4:37]  ²¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:37]  ²² tn Or “a squall.”

[4:37]  sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[5:18]  ²³ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[5:22]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ²⁵ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ²⁶ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:38]  ²⁸ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ²⁹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[6:1]  ³⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ³¹ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[6:10]  ³² sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[7:17]  ³³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:34]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:34]  ³⁶ sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.

[8:20]  ³⁷ tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[8:22]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ³⁹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[9:33]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ⁴¹ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:8]  ⁴³ sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.

[10:18]  ⁴⁴ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[10:25]  ⁴⁵ tc A few witnesses (˹³ 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[10:25]  ⁴⁶ sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).

[12:10]  ⁴⁷ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[12:10]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[13:12]  ⁴⁸ tn Or “will rebel against.”

[13:13]  ⁴⁹ sn See 1 Cor 1:25-31.

[13:13]  ⁵⁰ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[14:4]  ⁵¹ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.

[14:10]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ⁵³ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.