Markus 1:2

1:2 As it is written in Isaiah the prophet, ¹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ² 

Markus 1:9

The Baptism and Temptation of Jesus

1:9 Now ³  in those days Jesus came from Nazareth ⁴  in Galilee and was baptized by John in the Jordan River. ⁵ 

Markus 1:13

1:13 He was in the wilderness forty days, ⁶  enduring temptations from Satan. He ⁷  was with wild animals, and angels were ministering to his needs. ⁸ 

Markus 1:15-16

1:15 He ⁹  said, “The time is fulfilled and the kingdom of God ¹⁰  is near. Repent and believe the gospel!” 1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ¹¹ 

Markus 1:19-20

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ¹²  boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Markus 2:23

Lord of the Sabbath

2:23 Jesus ¹³  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ¹⁴  as they made their way.

Markus 3:22

3:22 The experts in the law ¹⁵  who came down from Jerusalem ¹⁶  said, “He is possessed by Beelzebul,” ¹⁷  and, “By the ruler ¹⁸  of demons he casts out demons.”

Markus 4:4

4:4 And as he sowed, some seed ¹⁹  fell along the path, and the birds came and devoured it.

Markus 4:11

4:11 He said to them, “The secret ²⁰  of the kingdom of God has been given ²¹  to you. But to those outside, everything is in parables,

Markus 4:17

4:17 But ²²  they have no root in themselves and do not endure. ²³  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ²⁴  and more will be added to you.

Markus 4:36

4:36 So ²⁵  after leaving the crowd, they took him along, just as he was, in the boat, ²⁶  and other boats were with him.

Markus 5:20-21

5:20 So ²⁷  he went away and began to proclaim in the Decapolis ²⁸  what Jesus had done for him, ²⁹  and all were amazed.

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ³⁰  Jesus ³¹  called his disciples and said to them,

Markus 8:3

8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

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 9:41

9:41 For I tell you the truth, ³²  whoever gives you a cup of water because ³³  you bear Christ’s ³⁴  name will never lose his reward.

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 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ³⁵  his sight and followed him on the road.

Markus 11:27-29

The Authority of Jesus

11:27 They came again to Jerusalem. ³⁶  While Jesus ³⁷  was walking in the temple courts, ³⁸  the chief priests, the experts in the law, ³⁹  and the elders came up to him 11:28 and said, “By what authority ⁴⁰  are you doing these things? Or who gave you this authority to do these things?” 11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things:

Markus 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ⁴¹  say that the Christ ⁴²  is David’s son? ⁴³ 

Markus 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ⁴⁴  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 ⁴⁵  – except the Father.

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 ⁴⁶  were trying to find a way ⁴⁷  to arrest Jesus ⁴⁸  by stealth and kill him.

Markus 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ⁴⁹  you did not arrest me. But this has happened so that ⁵⁰  the scriptures would be fulfilled.”

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 15:40-41

15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, ⁵¹  and Salome. 15:41 When he was in Galilee, they had followed him and given him support. ⁵²  Many other women who had come up with him to Jerusalem ⁵³  were there too.

Markus 16:5

16:5 Then ⁵⁴  as they went into the tomb, they saw a young man dressed in a white robe ⁵⁵  sitting on the right side; and they were alarmed.

Markus 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ⁵⁶  they will place their hands on the sick and they will be well.”

[1:2]  ¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:9]  ³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ⁵ tn “River” is not in the Greek text but is supplied for clarity.

[1:13]  ⁶ 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]  ⁷ tn Grk “And he.”

[1:13]  ⁸ tn Grk “were serving him,” “were ministering to him.”

[1:15]  ⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ¹⁰ 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.

[1:16]  ¹¹ sn This is a parenthetical comment by the author.

[1:19]  ¹² 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).

[2:23]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ¹⁴ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[3:22]  ¹⁵ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ¹⁷ 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]  ¹⁸ tn Or “prince.”

[4:4]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:17]  ²² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ²³ tn Grk “are temporary.”

[4:24]  ²⁴ tn Grk “by [the measure] with which you measure it will be measured to you.”

[4:36]  ²⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ²⁶ 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.

[5:20]  ²⁷ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ²⁸ 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]  ²⁹ 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.

[8:1]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:41]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ³³ tn Grk “in [the] name that of Christ you are.”

[9:41]  ³⁴ tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:41]  sn See the note on Christ in 8:29.

[10:52]  ³⁵ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[11:27]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:27]  ³⁸ tn Grk “the temple.”

[11:27]  ³⁹ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:28]  ⁴⁰ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[12:35]  ⁴¹ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ⁴² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  sn See the note on Christ in 8:29.

[12:35]  ⁴³ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[13:24]  ⁴⁴ tn Traditionally, “tribulation.”

[13:32]  ⁴⁵ 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.

[14:1]  ⁴⁶ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ⁴⁷ tn Grk “were seeking how.”

[14:1]  ⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:49]  ⁴⁹ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ⁵⁰ tn Grk “But so that”; the verb “has happened” is implied.

[15:40]  ⁵¹ sn In Matt 27:56 the name Joses is written as Joseph.

[15:41]  ⁵² tn Grk “and ministered to him.”

[15:41]  sn Cf. Luke 8:3.

[15:41]  ⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:5]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ⁵⁵ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[16:18]  ⁵⁶ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.