Markus 1:10

1:10 And just as Jesus ¹  was coming up out of the water, he saw the heavens ²  splitting apart and the Spirit descending on him like a dove. ³ 

Markus 1:29

Healings at Simon’s House

1:29 Now ⁴  as soon as they left the synagogue, ⁵  they entered Simon and Andrew’s house, with James and John.

Markus 1:34-35

1:34 So ⁶  he healed many who were sick with various diseases and drove out many demons. ⁷  But ⁸  he would not permit the demons to speak, ⁹  because they knew him. ¹⁰ 

Praying and Preaching

1:35 Then ¹¹  Jesus ¹²  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ¹³ 

Markus 6:10

6:10 He said to them, “Wherever you enter a house, stay there ¹⁴  until you leave the area.

Markus 6:48

6:48 He ¹⁵  saw them straining at the oars, because the wind was against them. As the night was ending, ¹⁶  he came to them walking on the sea, ¹⁷  for ¹⁸  he wanted to pass by them. ¹⁹ 

Markus 7:5

7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ²⁰  with unwashed hands?”

Markus 8:25

8:25 Then Jesus ²¹  placed his hands on the man’s ²²  eyes again. And he opened his eyes, ²³  his sight was restored, and he saw everything clearly.

Markus 10:49

10:49 Jesus stopped and said, “Call him.” So ²⁴  they called the blind man and said to him, “Have courage! Get up! He is calling you.”

Markus 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ²⁵  in heaven.

Markus 13:19

13:19 For in those days there will be suffering ²⁶  unlike anything that has happened ²⁷  from the beginning of the creation that God created until now, or ever will happen.

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ²⁸  in charge, assigning ²⁹  to each his work, and commanded the doorkeeper to stay alert.

Markus 14:9

14:9 I tell you the truth, ³⁰  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Markus 14:54

14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ³¹  was sitting with the guards ³²  and warming himself by the fire.

[1:10]  ¹ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ² tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ³ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:29]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ⁵ sn See the note on synagogue in 1:21.

[1:34]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁷ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁹ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ¹⁰ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[1:35]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ¹³ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[6:10]  ¹⁴ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[6:48]  ¹⁵ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ¹⁶ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ¹⁷ tn Or “on the lake.”

[6:48]  ¹⁸ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ¹⁹ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[7:5]  ²⁰ tn Grk “eat bread.”

[8:25]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ²² tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ²³ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[10:49]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:25]  ²⁵ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[13:19]  ²⁶ tn Traditionally, “tribulation.”

[13:19]  ²⁷ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[13:34]  ²⁸ tn See the note on the word “slave” in 10:44.

[13:34]  ²⁹ tn Grk “giving.”

[14:9]  ³⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:54]  ³¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:54]  ³² sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.