Markus 1:8

1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

Markus 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Markus 3:13

Appointing the Twelve Apostles

3:13 Now ¹  Jesus went up the mountain ²  and called for those he wanted, and they came to him.

Markus 4:27

4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.

Markus 4:38

4:38 But ³  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?”

Markus 5:40

5:40 And they began making fun of him. ⁴  But he put them all outside ⁵  and he took the child’s father and mother and his own companions ⁶  and went into the room where the child was. ⁷ 

Markus 6:17

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ⁸  had married her.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ⁹  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 6:47

6:47 When evening came, the boat was in the middle of the sea and he was alone on the land.

Markus 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ¹⁰  “You are the Christ.” ¹¹ 

Markus 12:36-37

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ¹² 

“Sit at my right hand,

until I put your enemies under your feet.”’ ¹³ 

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ¹⁴  And the large crowd was listening to him with delight.

Markus 14:15

14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.”

Markus 14:44

14:44 (Now the betrayer ¹⁵  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ¹⁶ 

Markus 15:43

15:43 Joseph of Arimathea, a highly regarded member of the council, ¹⁷  who was himself looking forward to ¹⁸  the kingdom of God, ¹⁹  went boldly to Pilate and asked for the body of Jesus. ²⁰ 

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.]]

[3:13]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ² 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.

[4:38]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:40]  ⁴ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ⁵ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ⁶ tn Grk “those with him.”

[5:40]  ⁷ tn Grk “into where the child was.”

[6:17]  ⁸ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:45]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹⁰ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ¹¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:29]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[12:36]  ¹² sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[12:36]  ¹³ sn A quotation from Ps 110:1.

[12:37]  ¹⁴ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[14:44]  ¹⁵ tn Grk “the one who betrays him.”

[14:44]  ¹⁶ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[15:43]  ¹⁷ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[15:43]  ¹⁸ tn Or “waiting for.”

[15:43]  ¹⁹ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ²⁰ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.