Markus 1:6

1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. ¹ 

Markus 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ²  went out again by the sea. The whole crowd came to him, and he taught them.

Markus 3:20

Jesus and Beelzebul

3:20 Now ³  Jesus ⁴  went home, and a crowd gathered so that they were not able to eat.

Markus 3:26

3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come.

Markus 4:2

4:2 He taught them many things in parables, ⁵  and in his teaching said to them:

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 5:9

5:9 Jesus ⁶  asked him, “What is your name?” And he said, “My name is Legion, ⁷  for we are many.”

Markus 5:39

5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Markus 6:43

6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full.

Markus 6:51

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

Markus 7:1

Breaking Human Traditions

7:1 Now ⁸  the Pharisees ⁹  and some of the experts in the law ¹⁰  who came from Jerusalem ¹¹  gathered around him.

Markus 8:15

8:15 And Jesus ¹²  ordered them, ¹³  “Watch out! Beware of the yeast of the Pharisees ¹⁴  and the yeast of Herod!”

Markus 9:8

9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.

Markus 10:23

10:23 Then ¹⁵  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 11:20

The Withered Fig Tree

11:20 In the morning as they passed by, they saw the fig tree withered from the roots.

Markus 12:4

12:4 So ¹⁶  he sent another slave to them again. This one they struck on the head and treated outrageously.

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ¹⁷  for this reason, because you don’t know the scriptures or the power of God?

Markus 14:45

14:45 When Judas ¹⁸  arrived, he went up to Jesus ¹⁹  immediately and said, “Rabbi!” and kissed ²⁰  him.

Markus 15:33

Jesus’ Death

15:33 Now ²¹  when it was noon, ²²  darkness came over the whole land ²³  until three in the afternoon. ²⁴ 

Markus 16:15

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

[1:6]  ¹ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[2:13]  ² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[3:20]  ³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:2]  ⁵ sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[5:9]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:9]  ⁷ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[7:1]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ⁹ sn See the note on Pharisees in 2:16.

[7:1]  ¹⁰ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:15]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ¹³ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ¹⁴ sn See the note on Pharisees in 2:16.

[10:23]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:4]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[12:24]  ¹⁷ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[14:45]  ¹⁸ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ²⁰ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[15:33]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[15:33]  ²² tn Grk “When the sixth hour had come.”

[15:33]  ²³ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

[15:33]  ²⁴ tn Grk “until the ninth hour.”