Markus 1:15

1:15 He ¹  said, “The time is fulfilled and the kingdom of God ²  is near. Repent and believe the gospel!”

Markus 2:9

2:9 Which is easier, ³  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?

Markus 3:31-32

Jesus’ True Family

3:31 Then ⁴  Jesus’ ⁵  mother and his brothers ⁶  came. Standing ⁷  outside, they sent word to him, to summon him. 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 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ⁹  are my mother and my brothers!

Markus 4:17

4:17 But ¹⁰  they have no root in themselves and do not endure. ¹¹  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 4:19

4:19 but ¹²  worldly cares, the seductiveness of wealth, ¹³  and the desire for other things come in and choke the word, ¹⁴  and it produces nothing.

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ¹⁵  isn’t brought to be put under a basket ¹⁶  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ¹⁷  Even the wind and sea obey him!” ¹⁸ 

Markus 5:29

5:29 At once the bleeding stopped, ¹⁹  and she felt in her body that she was healed of her disease.

Markus 5:33-35

5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 5:34 He said to her, “Daughter, your faith has made you well. ²⁰  Go in peace, and be healed of your disease.”

5:35 While he was still speaking, people came from the synagogue ruler’s ²¹  house saying, “Your daughter has died. Why trouble the teacher any longer?”

Markus 6:24

6:24 So ²²  she went out and said to her mother, “What should I ask for?” Her mother ²³  said, “The head of John the baptizer.” ²⁴ 

Markus 7:10-11

7:10 For Moses said, ‘Honor your father and your mother,’ ²⁵  and, ‘Whoever insults his father or mother must be put to death.’ ²⁶  7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ²⁷  (that is, a gift for God),

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ²⁸  asked him to cast the demon out of her daughter.

Markus 7:28

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

Markus 8:12

8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ²⁹  no sign will be given to this generation.”

Markus 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ³⁰  his sight and followed him on the road.

Markus 11:28

11:28 and said, “By what authority ³¹  are you doing these things? Or who gave you this authority to do these things?”

Markus 12:7

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’

Markus 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ³²  the sun will be darkened and the moon will not give its light;

Markus 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ³³  – except the Father.

Markus 14:30

14:30 Jesus said to him, “I tell you the truth, ³⁴  today – this very night – before a rooster crows twice, you will deny me three times.”

Markus 14:35

14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.

[1:15]  ¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ² sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[2:9]  ³ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[3:31]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ⁵ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ⁶ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[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.

[3:34]  ⁹ tn Grk “Behold my mother and my brothers.”

[4:17]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ¹¹ tn Grk “are temporary.”

[4:19]  ¹² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ¹³ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ¹⁴ sn That is, their concern for spiritual things is crowded out by material things.

[4:21]  ¹⁵ sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

[4:21]  ¹⁶ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[4:41]  ¹⁷ 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]  ¹⁸ 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.

[5:29]  ¹⁹ tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[5:34]  ²⁰ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[5:35]  ²¹ sn See the note on synagogue rulers in 5:22.

[6:24]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ²³ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ²⁴ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[7:10]  ²⁵ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ²⁶ sn A quotation from Exod 21:17; Lev 20:9.

[7:11]  ²⁷ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[7:26]  ²⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:12]  ²⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:52]  ³⁰ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[11:28]  ³¹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[13:24]  ³² tn Traditionally, “tribulation.”

[13:32]  ³³ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

[14:30]  ³⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”