Markus 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ¹  boat mending nets.

Markus 3:22

3:22 The experts in the law ²  who came down from Jerusalem ³  said, “He is possessed by Beelzebul,” ⁴  and, “By the ruler ⁵  of demons he casts out demons.”

Markus 3:28

3:28 I tell you the truth, ⁶  people will be forgiven for all sins, even all the blasphemies they utter. ⁷ 

Markus 4:4

4:4 And as he sowed, some seed ⁸  fell along the path, and the birds came and devoured it.

Markus 4:11

4:11 He said to them, “The secret ⁹  of the kingdom of God has been given ¹⁰  to you. But to those outside, everything is in parables,

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 4:19

4:19 but ¹¹  worldly cares, the seductiveness of wealth, ¹²  and the desire for other things come in and choke the word, ¹³  and it produces nothing.

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 7:19

7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ¹⁴  (This means all foods are clean.) ¹⁵ 

Markus 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ¹⁶  left there, he went to the region of Tyre. ¹⁷  When he went into a house, he did not want anyone to know, but ¹⁸  he was not able to escape notice.

Markus 7:27-28

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ¹⁹  7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Markus 7:33

7:33 After Jesus ²⁰  took him aside privately, away from the crowd, he put his fingers in the man’s ²¹  ears, and after spitting, he touched his tongue. ²² 

Markus 9:3

9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them.

Markus 10:23

10:23 Then ²³  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 11:7

11:7 Then ²⁴  they brought the colt to Jesus, threw their cloaks ²⁵  on it, and he sat on it. ²⁶ 

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ²⁷  were trying to find a way ²⁸  to arrest Jesus ²⁹  by stealth and kill him.

Markus 14:27

The Prediction of Peter’s Denial

14:27 Then ³⁰  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ³¹ 

Markus 15:20

15:20 When they had finished mocking ³²  him, they stripped him of the purple cloak and put his own clothes back on him. Then ³³  they led him away to crucify him. ³⁴ 

[1:19]  ¹ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[3:22]  ² tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ⁴ tn Grk “He has Beelzebul.”

[3:22]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[3:22]  ⁵ tn Or “prince.”

[3:28]  ⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ⁷ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[4:4]  ⁸ tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[4:11]  ⁹ tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ¹⁰ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:19]  ¹¹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ¹² tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ¹³ sn That is, their concern for spiritual things is crowded out by material things.

[7:19]  ¹⁴ tn Or “into the latrine.”

[7:19]  ¹⁵ sn This is a parenthetical note by the author.

[7:24]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹⁷ tc Most mss, including early and important witnesses (א A B Ë^1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.

[7:24]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:24]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[7:27]  ¹⁹ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:27]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[7:33]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ²¹ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ²² sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

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

[11:7]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ²⁵ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ²⁶ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[14:1]  ²⁷ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ²⁸ tn Grk “were seeking how.”

[14:1]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:27]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ³¹ sn A quotation from Zech 13:7.

[15:20]  ³² tn The aorist tense is taken consummatively here.

[15:20]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ³⁴ sn See the note on Crucify in 15:13.