Markus 1:38

1:38 He replied, ¹  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ² 

Markus 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Markus 3:28

3:28 I tell you the truth, ³  people will be forgiven for all sins, even all the blasphemies they utter. ⁴ 

Markus 4:22

4:22 For nothing is hidden except to be revealed, ⁵  and nothing concealed except to be brought to light.

Markus 4:36

4:36 So ⁶  after leaving the crowd, they took him along, just as he was, in the boat, ⁷  and other boats were with him.

Markus 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ⁸  Even the wind and sea obey him!” ⁹ 

Markus 5:31

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

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ¹⁰  and it is already very late.

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 ¹¹  for many.”

Markus 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ¹²  also forgive you your sins.”

Markus 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ¹³ 

Markus 13:22

13:22 For false messiahs ¹⁴  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Markus 14:9

14:9 I tell you the truth, ¹⁵  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

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.

Markus 15:20

15:20 When they had finished mocking ¹⁶  him, they stripped him of the purple cloak and put his own clothes back on him. Then ¹⁷  they led him away to crucify him. ¹⁸ 

Markus 15:31-32

15:31 In the same way even the chief priests – together with the experts in the law ¹⁹  – were mocking him among themselves: ²⁰  “He saved others, but he cannot save himself! 15:32 Let the Christ, ²¹  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. ²² 

Markus 16:1

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ²³  so that they might go and anoint him.

[1:38]  ¹ tn Grk “And he said to them.”

[1:38]  ² tn Grk “Because for this purpose I have come forth.”

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

[3:28]  ⁴ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[4:22]  ⁵ tn Or “disclosed.”

[4:36]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ⁷ 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.

[4:41]  ⁸ 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]  ⁹ 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.

[6:35]  ¹⁰ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[10:45]  ¹¹ 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.

[11:25]  ¹² tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[12:10]  ¹³ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[12:10]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[13:22]  ¹⁴ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:9]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[15:20]  ¹⁶ tn The aorist tense is taken consummatively here.

[15:20]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ¹⁸ sn See the note on Crucify in 15:13.

[15:31]  ¹⁹ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[15:31]  ²⁰ tn Grk “Mocking him, the chief priests…said among themselves.”

[15:32]  ²¹ 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]  ²² 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).

[16:1]  ²³ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[16:1]  sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.