Markus 1:13

1:13 He was in the wilderness forty days, ¹  enduring temptations from Satan. He ²  was with wild animals, and angels were ministering to his needs. ³ 

Markus 1:22

1:22 The people there ⁴  were amazed by his teaching, because he taught them like one who had authority, ⁵  not like the experts in the law. ⁶ 

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ⁷  the door, and he preached the word to them.

Markus 3:2

3:2 They watched ⁸  Jesus ⁹  closely to see if he would heal him on the Sabbath, ¹⁰  so that they could accuse him.

Markus 3:9

3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ¹¹  would not press toward him.

Markus 3:11

3:11 And whenever the unclean spirits ¹²  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 4:34

4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Markus 4:36

4:36 So ¹³  after leaving the crowd, they took him along, just as he was, in the boat, ¹⁴  and other boats were with him.

Markus 4:38

4:38 But ¹⁵  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 6:3

6:3 Isn’t this the carpenter, the son ¹⁶  of Mary ¹⁷  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ¹⁸  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ¹⁹  They ²⁰  will kill him, ²¹  and after three days he will rise.” ²² 

Markus 9:35

9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”

Markus 9:38

On Jesus’ Side

9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.”

Markus 10:1

Divorce

10:1 Then ²³  Jesus ²⁴  left that place and went to the region of Judea and ²⁵  beyond the Jordan River. ²⁶  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ²⁷  for many.”

Markus 12:16-17

12:16 So ²⁸  they brought one, and he said to them, “Whose image ²⁹  is this, and whose inscription?” They replied, ³⁰  “Caesar’s.” 12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ³¹  And they were utterly amazed at him.

Markus 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ³²  And the large crowd was listening to him with delight.

Markus 14:37

14:37 Then ³³  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 14:54

14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ³⁴  was sitting with the guards ³⁵  and warming himself by the fire.

Markus 15:20

15:20 When they had finished mocking ³⁶  him, they stripped him of the purple cloak and put his own clothes back on him. Then ³⁷  they led him away to crucify him. ³⁸ 

Markus 15:29

15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days,

Markus 16:6-7

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ³⁹  He has been raised! ⁴⁰  He is not here. Look, there is the place where they laid him. 16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.”

Markus 16:10

16:10 She went out and told those who were with him, while they were mourning and weeping.

Markus 16:12

16:12 After this he appeared in a different form to two of them while they were on their way to the country.

[1:13]  ¹ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

[1:13]  ² tn Grk “And he.”

[1:13]  ³ tn Grk “were serving him,” “were ministering to him.”

[1:22]  ⁴ tn Grk “They.”

[1:22]  ⁵ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ⁶ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:2]  ⁷ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[3:2]  ⁸ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[3:2]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹⁰ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[3:9]  ¹¹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[3:11]  ¹² sn Unclean spirits refers to evil spirits.

[4:36]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ¹⁴ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[4:38]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:3]  ¹⁶ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

[6:3]  ¹⁷ sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

[6:45]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:31]  ¹⁹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ²¹ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ²² sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:1]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ²⁵ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ²⁶ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[10:45]  ²⁷ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[12:16]  ²⁸ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[12:16]  ²⁹ tn Or “whose likeness.”

[12:16]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[12:16]  ³⁰ tn Grk “they said to him.”

[12:17]  ³¹ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[12:37]  ³² 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).

[14:37]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:54]  ³⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:54]  ³⁵ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[15:20]  ³⁶ tn The aorist tense is taken consummatively here.

[15:20]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ³⁸ sn See the note on Crucify in 15:13.

[16:6]  ³⁹ sn See the note on Crucify in 15:13.

[16:6]  ⁴⁰ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.