Markus 1:7

1:7 He proclaimed, ¹  “One more powerful than I am is coming after me; I am not worthy ²  to bend down and untie the strap ³  of his sandals.

Markus 6:7

Sending Out the Twelve Apostles

6:7 Jesus ⁴  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ⁵ 

Markus 6:25

6:25 Immediately she hurried back to the king and made her request: ⁶  “I want the head of John the Baptist on a platter immediately.”

Markus 9:19

9:19 He answered them, ⁷  “You ⁸  unbelieving ⁹  generation! How much longer ¹⁰  must I be with you? How much longer must I endure ¹¹  you? ¹²  Bring him to me.”

Markus 15:21

The Crucifixion

15:21 The soldiers ¹³  forced ¹⁴  a passerby to carry his cross, ¹⁵  Simon of Cyrene, who was coming in from the country ¹⁶  (he was the father of Alexander and Rufus).

Markus 16:5

16:5 Then ¹⁷  as they went into the tomb, they saw a young man dressed in a white robe ¹⁸  sitting on the right side; and they were alarmed.

[1:7]  ¹ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ² tn Grk “of whom I am not worthy.”

[1:7]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:7]  ³ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[6:7]  ⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁵ sn The phrase unclean spirits refers to evil spirits.

[6:25]  ⁶ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[9:19]  ⁷ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ⁸ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ⁹ tn Or “faithless.”

[9:19]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:19]  ¹⁰ tn Grk “how long.”

[9:19]  ¹¹ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ¹² sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[15:21]  ¹³ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ¹⁴ tn Or “conscripted”; or “pressed into service.”

[15:21]  ¹⁵ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

[15:21]  ¹⁶ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[16:5]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ¹⁸ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).