Markus 1:39

1:39 So ¹  he went into all of Galilee preaching in their synagogues ²  and casting out demons.

Markus 2:10

2:10 But so that you may know ³  that the Son of Man ⁴  has authority on earth to forgive sins,” – he said to the paralytic ⁵  –

Markus 2:23-24

Lord of the Sabbath

2:23 Jesus ⁶  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ⁷  as they made their way. 2:24 So ⁸  the Pharisees ⁹  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Markus 2:27

2:27 Then ¹⁰  he said to them, “The Sabbath was made for people, ¹¹  not people for the Sabbath.

Markus 3:17

3:17 to James and his brother John, the sons of Zebedee, ¹²  he gave the name Boanerges (that is, “sons of thunder”);

Markus 3:23

3:23 So ¹³  he called them and spoke to them in parables: ¹⁴  “How can Satan cast out Satan?

Markus 4:26

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground.

Markus 4:29

4:29 And when the grain is ripe, he sends in the sickle ¹⁵  because the harvest has come.” ¹⁶ 

Markus 5:39

5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Markus 5:42

5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. ¹⁷ 

Markus 6:39

6:39 Then he directed them all to sit down in groups on the green grass.

Markus 6:47

6:47 When evening came, the boat was in the middle of the sea and he was alone on the land.

Markus 6:53

Healing the Sick

6:53 After they had crossed over, they came to land at Gennesaret ¹⁸  and anchored there.

Markus 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ¹⁹  your tradition.

Markus 7:28

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

Markus 7:31

Healing a Deaf Mute

7:31 Then ²⁰  Jesus ²¹  went out again from the region of Tyre ²²  and came through Sidon ²³  to the Sea of Galilee in the region of the Decapolis. ²⁴ 

Markus 8:4

8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?”

Markus 8:10

8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. ²⁵ 

Markus 8:15

8:15 And Jesus ²⁶  ordered them, ²⁷  “Watch out! Beware of the yeast of the Pharisees ²⁸  and the yeast of Herod!”

Markus 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ²⁹  “You are the Christ.” ³⁰ 

Markus 9:11

9:11 Then ³¹  they asked him, ³²  “Why do the experts in the law ³³  say that Elijah must come first?”

Markus 9:29

9:29 He told them, “This kind can come out only by prayer.” ³⁴ 

Markus 10:8

10:8 and the two will become one flesh. ³⁵  So they are no longer two, but one flesh.

Markus 10:16

10:16 After he took the children in his arms, he placed his hands on them and blessed them.

Markus 10:23

10:23 Then ³⁶  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 10:26

10:26 They were even more astonished and said ³⁷  to one another, “Then ³⁸  who can be saved?” ³⁹ 

Markus 11:26

11:26 [[EMPTY]] ⁴⁰ 

Markus 12:27

12:27 He is not the God of the dead but of the living. ⁴¹  You are badly mistaken!”

Markus 12:30

12:30 Love ⁴²  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ⁴³ 

Markus 14:10

The Plan to Betray Jesus

14:10 Then ⁴⁴  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ⁴⁵ 

Markus 14:24

14:24 He said to them, “This is my blood, the blood ⁴⁶  of the covenant, ⁴⁷  that is poured out for many.

Markus 14:29

14:29 Peter said to him, “Even if they all fall away, I will not!”

Markus 14:34

14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”

Markus 16:13

16:13 They went back and told the rest, but they did not believe them.

Markus 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

[1:39]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ² sn See the note on synagogue in 1:21.

[2:10]  ³ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ⁴ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ⁵ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[2:23]  ⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁷ 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).

[2:24]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ⁹ sn See the note on Pharisees in 2:16.

[2:27]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ¹¹ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[3:17]  ¹² tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[3:23]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ¹⁴ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[4:29]  ¹⁵ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[4:29]  ¹⁶ sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.

[5:42]  ¹⁷ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[6:53]  ¹⁸ sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).

[7:9]  ¹⁹ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[7:31]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:31]  ²² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:31]  ²³ map For location see Map1 A1; JP3 F3; JP4 F3.

[7:31]  ²⁴ 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.

[8:10]  ²⁵ sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.

[8:15]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ²⁷ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ²⁸ sn See the note on Pharisees in 2:16.

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

[8:29]  ³⁰ 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.

[9:11]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ³² tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[9:11]  ³³ tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:29]  ³⁴ tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

[10:8]  ³⁵ sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.

[10:23]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:26]  ³⁷ tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.

[10:26]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[10:26]  ³⁹ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[11:26]  ⁴⁰ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[12:27]  ⁴¹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[12:30]  ⁴² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ⁴³ sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[14:10]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ⁴⁵ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:24]  ⁴⁶ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ⁴⁷ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:24]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.