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 1:40

Cleansing a Leper

1:40 Now ⁴  a leper ⁵  came to him and fell to his knees, asking for help. “If ⁶  you are willing, you can make me clean,” he said.

Markus 3:11

3:11 And whenever the unclean spirits ⁷  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ⁸  are outside looking for you.”

Markus 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ⁹  Even the wind and sea obey him!” ¹⁰ 

Markus 5:20

5:20 So ¹¹  he went away and began to proclaim in the Decapolis ¹²  what Jesus had done for him, ¹³  and all were amazed.

Markus 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ¹⁴  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ¹⁵  and it is already very late.

Markus 7:28

7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Markus 8:11

The Demand for a Sign

8:11 Then the Pharisees ¹⁶  came and began to argue with Jesus, asking for ¹⁷  a sign from heaven ¹⁸  to test him.

Markus 8:19

8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.”

Markus 8:28-29

8:28 They said, ¹⁹  “John the Baptist, others say Elijah, ²⁰  and still others, one of the prophets.” 8:29 He asked them, “But who do you say that I am?” Peter answered him, ²¹  “You are the Christ.” ²² 

Markus 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Markus 9:21

9:21 Jesus ²³  asked his father, “How long has this been happening to him?” And he said, “From childhood.

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 10:37

10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.”

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 11:7

11:7 Then ²⁵  they brought the colt to Jesus, threw their cloaks ²⁶  on it, and he sat on it. ²⁷ 

Markus 11:28

11:28 and said, “By what authority ²⁸  are you doing these things? Or who gave you this authority to do these things?”

Markus 12:16-17

12:16 So ²⁹  they brought one, and he said to them, “Whose image ³⁰  is this, and whose inscription?” They replied, ³¹  “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.” ³²  And they were utterly amazed at him.

Markus 12:32

12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. ³³ 

Markus 13:1-2

The Destruction of the Temple

13:1 Now ³⁴  as Jesus ³⁵  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ³⁶  13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ³⁷  All will be torn down!” ³⁸ 

Markus 14:30

14:30 Jesus said to him, “I tell you the truth, ³⁹  today – this very night – before a rooster crows twice, you will deny me three times.”

Markus 14:40

14:40 When he came again he found them sleeping; they could not keep their eyes open. ⁴⁰  And they did not know what to tell 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 15:2

15:2 So ⁴¹  Pilate asked him, “Are you the king ⁴²  of the Jews?” He replied, ⁴³  “You say so.” ⁴⁴ 

Markus 15:20

15:20 When they had finished mocking ⁴⁵  him, they stripped him of the purple cloak and put his own clothes back on him. Then ⁴⁶  they led him away to crucify him. ⁴⁷ 

Markus 15:32

15:32 Let the Christ, ⁴⁸  the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. ⁴⁹ 

[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.”

[1:40]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ⁵ sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[1:40]  ⁶ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[3:11]  ⁷ sn Unclean spirits refers to evil spirits.

[3:32]  ⁸ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[4:41]  ⁹ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[4:41]  ¹⁰ sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

[5:20]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ¹² sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ¹³ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[6:30]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:35]  ¹⁵ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[8:11]  ¹⁶ sn See the note on Pharisees in 2:16.

[8:11]  ¹⁷ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ¹⁸ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[8:28]  ¹⁹ tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[8:28]  ²⁰ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[8:29]  ²¹ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ²² 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.

[9:21]  ²³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

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

[11:7]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ²⁶ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ²⁷ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[11:28]  ²⁸ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[12:16]  ²⁹ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[12:16]  ³⁰ 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]  ³¹ tn Grk “they said to him.”

[12:17]  ³² 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.

[12:32]  ³³ sn A quotation from Deut 4:35.

[13:1]  ³⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ³⁶ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[13:2]  ³⁷ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ³⁸ tn Grk “not one stone will be left here on another which will not be thrown down.”

[14:30]  ³⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:40]  ⁴⁰ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[15:2]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁴² sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ⁴³ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ⁴⁴ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[15:20]  ⁴⁵ tn The aorist tense is taken consummatively here.

[15:20]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁴⁷ sn See the note on Crucify in 15:13.

[15:32]  ⁴⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:32]  sn See the note on Christ in 8:29.

[15:32]  ⁴⁹ sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).