Markus 1:5

1:5 People ¹  from the whole Judean countryside and all of Jerusalem ²  were going out to him, and he was baptizing them ³  in the Jordan River as they confessed their sins.

Markus 1:20

1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Markus 1:23

1:23 Just then there was a man in their synagogue with an unclean spirit, ⁴  and he cried out, ⁵ 

Markus 1:39

1:39 So ⁶  he went into all of Galilee preaching in their synagogues ⁷  and casting out demons.

Markus 2:5-6

2:5 When Jesus saw their ⁸  faith, he said to the paralytic, “Son, your sins are forgiven.” ⁹  2:6 Now some of the experts in the law ¹⁰  were sitting there, turning these things over in their minds: ¹¹ 

Markus 2:19-20

2:19 Jesus ¹²  said to them, “The wedding guests ¹³  cannot fast while the bridegroom ¹⁴  is with them, can they? ¹⁵  As long as they have the bridegroom with them they do not fast. 2:20 But the days are coming when the bridegroom will be taken from them, ¹⁶  and at that time ¹⁷  they will fast.

Markus 3:5

3:5 After looking around ¹⁸  at them in anger, grieved by the hardness of their hearts, ¹⁹  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ²⁰ 

Markus 5:17

5:17 Then ²¹  they asked Jesus ²²  to leave their region.

Markus 6:6

6:6 And he was amazed because of their unbelief. Then ²³  he went around among the villages and taught.

Markus 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ²⁴  “Have courage! It is I. Do not be afraid.”

Markus 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Markus 6:54

6:54 As they got out of the boat, people immediately recognized Jesus. ²⁵ 

Markus 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ²⁶  is far from me.

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 9:2

The Transfiguration

9:2 Six days later ²⁷  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ²⁸ 

Markus 9:9

9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.

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 9:48

9:48 where their worm never dies and the fire is never quenched.

Markus 10:13

Jesus and Little Children

10:13 Now ²⁹  people were bringing little children to him for him to touch, ³⁰  but the disciples scolded those who brought them. ³¹ 

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 11:7-8

11:7 Then ³²  they brought the colt to Jesus, threw their cloaks ³³  on it, and he sat on it. ³⁴  11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields.

Markus 11:12

Cursing of the Fig Tree

11:12 Now ³⁵  the next day, as they went out from Bethany, he was hungry.

Markus 12:15

12:15 But he saw through their hypocrisy and said ³⁶  to them, “Why are you testing me? Bring me a denarius ³⁷  and let me look at it.”

Markus 12:23

12:23 In the resurrection, when they rise again, ³⁸  whose wife will she be? For all seven had married her.” ³⁹ 

Markus 12:28

The Greatest Commandment

12:28 Now ⁴⁰  one of the experts in the law ⁴¹  came and heard them debating. When he saw that Jesus ⁴²  answered them well, he asked him, “Which commandment is the most important of all?”

Markus 14:18

14:18 While they were at the table ⁴³  eating, Jesus said, “I tell you the truth, ⁴⁴  one of you eating with me will betray me.” ⁴⁵ 

Markus 14:22

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

Markus 14:40

14:40 When he came again he found them sleeping; they could not keep their eyes open. ⁴⁶  And they did not know what to tell him.

Markus 14:59

14:59 Yet even on this point their testimony did not agree.

Markus 14:69-70

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” 14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ⁴⁷  one of them, because you are also a Galilean.”

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,

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 16:14

16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected.

Markus 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

[1:5]  ¹ 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]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ³ 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.

[1:23]  ⁴ sn Unclean spirit refers to an evil spirit.

[1:23]  ⁵ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:39]  ⁶ 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]  ⁷ sn See the note on synagogue in 1:21.

[2:5]  ⁸ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ⁹ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:6]  ¹⁰ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ¹¹ tn Grk “Reasoning within their hearts.”

[2:19]  ¹² tn Grk “And Jesus.”

[2:19]  ¹³ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ¹⁴ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ¹⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[2:20]  ¹⁶ 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]  ¹⁷ tn Grk “then on that day.”

[3:5]  ¹⁸ 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]  ¹⁹ tn This term is a collective singular in the Greek text.

[3:5]  ²⁰ 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.

[5:17]  ²¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ²³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:50]  ²⁴ tn Grk “he spoke with them, and said to them.”

[6:54]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:6]  ²⁶ tn The term “heart” is a collective singular in the Greek text.

[9:2]  ²⁷ tn Grk “And after six days.”

[9:2]  ²⁸ 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).

[10:13]  ²⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ³⁰ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

[10:13]  ³¹ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

[10:13]  tn Grk “the disciples scolded them.”

[11:7]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ³³ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ³⁴ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[11:12]  ³⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:15]  ³⁶ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ³⁷ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[12:15]  sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.

[12:23]  ³⁸ 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]  ³⁹ tn Grk “For the seven had her as wife.”

[12:28]  ⁴⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:28]  ⁴¹ tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:28]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:18]  ⁴³ tn Grk “while they were reclined at the table.”

[14:18]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:18]  ⁴⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ⁴⁵ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:40]  ⁴⁶ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[14:70]  ⁴⁷ tn Grk “Truly you are.”