Markus 2:1

Healing and Forgiving a Paralytic

2:1 Now ¹  after some days, when he returned to Capernaum, ²  the news spread ³  that he was at home.

Markus 2:5

2:5 When Jesus saw their ⁴  faith, he said to the paralytic, “Son, your sins are forgiven.” ⁵ 

Markus 2:20

2:20 But the days are coming when the bridegroom will be taken from them, ⁶  and at that time ⁷  they will fast.

Markus 3:21

3:21 When his family ⁸  heard this they went out to restrain him, for they said, “He is out of his mind.”

Markus 4:16

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.

Markus 4:26

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground.

Markus 4:29

4:29 And when the grain is ripe, he sends in the sickle ⁹  because the harvest has come.” ¹⁰ 

Markus 4:35

Stilling of a Storm

4:35 On that day, when evening came, Jesus ¹¹  said to his disciples, “Let’s go across to the other side of the lake.” ¹² 

Markus 5:2

5:2 Just as Jesus ¹³  was getting out of the boat, a man with an unclean spirit ¹⁴  came from the tombs and met him. ¹⁵ 

Markus 5:6

5:6 When he saw Jesus from a distance, he ran and bowed down before him.

Markus 5:21-22

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea. 5:22 Then ¹⁶  one of the synagogue rulers, ¹⁷  named Jairus, ¹⁸  came up, and when he saw Jesus, ¹⁹  he fell at his feet.

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 6:16

6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!”

Markus 6:29

6:29 When John’s ²⁰  disciples heard this, they came and took his body and placed it in a tomb.

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 6:49

6:49 When they saw him walking on the water ²¹  they thought he was a ghost. They ²²  cried out,

Markus 6:53

Healing the Sick

6:53 After they had crossed over, they came to land at Gennesaret ²³  and anchored there.

Markus 7:17

7:17 Now ²⁴  when Jesus ²⁵  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 9:8

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

Markus 9:15

9:15 When the whole crowd saw him, they were amazed and ran ²⁶  at once and greeted him.

Markus 10:10

10:10 In the house once again, the disciples asked him about this.

Markus 10:41

10:41 Now ²⁷  when the other ten ²⁸  heard this, ²⁹  they became angry with James and John.

Markus 10:47

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ³⁰  “Jesus, Son of David, ³¹  have mercy ³²  on me!”

Markus 12:2

12:2 At harvest time he sent a slave ³³  to the tenants to collect from them ³⁴  his portion of the crop. ³⁵ 

Markus 12:23

12:23 In the resurrection, when they rise again, ³⁶  whose wife will she be? For all seven had married her.” ³⁷ 

Markus 13:21

13:21 Then ³⁸  if anyone says to you, ‘Look, here is the Christ!’ ³⁹  or ‘Look, there he is!’ do not believe him.

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 14:45

14:45 When Judas ⁴⁰  arrived, he went up to Jesus ⁴¹  immediately and said, “Rabbi!” and kissed ⁴²  him.

Markus 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Markus 15:17

15:17 They put a purple cloak ⁴³  on him and after braiding ⁴⁴  a crown of thorns, ⁴⁵  they put it on him.

Markus 15:33

Jesus’ Death

15:33 Now ⁴⁶  when it was noon, ⁴⁷  darkness came over the whole land ⁴⁸  until three in the afternoon. ⁴⁹ 

Markus 15:35

15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” ⁵⁰ 

Markus 15:42

Jesus’ Burial

15:42 Now ⁵¹  when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), ⁵² 

Markus 16:2

16:2 And very early on the first day of the week, at sunrise, they went to the tomb.

Markus 16:11

16:11 And when they heard that he was alive and had been seen by her, they did not believe.

Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

[2:1]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[2:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:1]  ³ tn Grk “it was heard.”

[2:5]  ⁴ 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]  ⁵ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:20]  ⁶ 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]  ⁷ tn Grk “then on that day.”

[3:21]  ⁸ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:21]  tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

[3:21]  sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

[4:29]  ⁹ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[4:29]  ¹⁰ sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.

[4:35]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:35]  ¹² tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[5:2]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ¹⁴ sn Unclean spirit refers to an evil spirit.

[5:2]  ¹⁵ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[5:22]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:29]  ²⁰ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[6:49]  ²¹ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ²² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:53]  ²³ sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).

[7:17]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:15]  ²⁶ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

[10:41]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:41]  ²⁸ tn Grk “the ten.”

[10:41]  ²⁹ tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.

[10:47]  ³⁰ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ³¹ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  ³² sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[12:2]  ³³ tn See the note on the word “slave” in 10:44.

[12:2]  sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.

[12:2]  ³⁴ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ³⁵ tn Grk “from the fruits of the vineyard.”

[12:23]  ³⁶ 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]  ³⁷ tn Grk “For the seven had her as wife.”

[13:21]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:21]  ³⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:21]  sn See the note on Christ in 8:29.

[14:45]  ⁴⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ⁴² 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.

[15:17]  ⁴³ sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).

[15:17]  ⁴⁴ tn Or “weaving.”

[15:17]  ⁴⁵ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[15:33]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[15:33]  ⁴⁷ tn Grk “When the sixth hour had come.”

[15:33]  ⁴⁸ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

[15:33]  ⁴⁹ tn Grk “until the ninth hour.”

[15:35]  ⁵⁰ sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.

[15:42]  ⁵¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.

[15:42]  ⁵² sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.