Markus 1:4

1:4 In the wilderness ¹  John the baptizer ²  began preaching a baptism of repentance for the forgiveness of sins. ³ 

Markus 1:34

1:34 So ⁴  he healed many who were sick with various diseases and drove out many demons. ⁵  But ⁶  he would not permit the demons to speak, ⁷  because they knew him. ⁸ 

Markus 2:19

2:19 Jesus ⁹  said to them, “The wedding guests ¹⁰  cannot fast while the bridegroom ¹¹  is with them, can they? ¹²  As long as they have the bridegroom with them they do not fast.

Markus 3:4

3:4 Then ¹³  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Markus 4:27

4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.

Markus 5:4

5:4 For his hands and feet had often been bound with chains and shackles, ¹⁴  but ¹⁵  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him.

Markus 5:7

5:7 Then ¹⁶  he cried out with a loud voice, “Leave me alone, ¹⁷  Jesus, Son of the Most High God! I implore you by God ¹⁸  – do not torment me!”

Markus 7:32

7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him.

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ¹⁹  Jesus ²⁰  called his disciples and said to them,

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, ²¹  no sign will be given to this generation.”

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ²²  They ²³  will kill him, ²⁴  and after three days he will rise.” ²⁵ 

Markus 10:15

10:15 I tell you the truth, ²⁶  whoever does not receive ²⁷  the kingdom of God like a child ²⁸  will never ²⁹  enter it.”

Markus 11:3

11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it ³⁰  and will send it back here soon.’”

Markus 11:9

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ³¹  Blessed is the one who comes in the name of the Lord! ³² 

Markus 11:18

11:18 The chief priests and the experts in the law ³³  heard it and they considered how they could assassinate ³⁴  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 11:31

11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

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 ³⁵  were trying to find a way ³⁶  to arrest Jesus ³⁷  by stealth and kill him.

Markus 14:40

14:40 When he came again he found them sleeping; they could not keep their eyes open. ³⁸  And they did not know what to tell him.

Markus 14:55

14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything.

Markus 15:20

15:20 When they had finished mocking ³⁹  him, they stripped him of the purple cloak and put his own clothes back on him. Then ⁴⁰  they led him away to crucify him. ⁴¹ 

[1:4]  ¹ tn Or “desert.”

[1:4]  ² tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[1:4]  ³ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.

[1:34]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁵ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁷ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁸ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[2:19]  ⁹ tn Grk “And Jesus.”

[2:19]  ¹⁰ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ¹¹ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ¹² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[3:4]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:4]  ¹⁴ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ¹⁵ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:7]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ¹⁷ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ¹⁸ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:1]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:12]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:31]  ²² tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ²³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ²⁴ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ²⁵ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:15]  ²⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ²⁷ sn On receive see John 1:12.

[10:15]  ²⁸ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ²⁹ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[11:3]  ³⁰ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[11:9]  ³¹ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[11:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[11:9]  ³² sn A quotation from Ps 118:25-26.

[11:18]  ³³ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ³⁴ tn Grk “how they could destroy him.”

[14:1]  ³⁵ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ³⁶ tn Grk “were seeking how.”

[14:1]  ³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:40]  ³⁸ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[15:20]  ³⁹ tn The aorist tense is taken consummatively here.

[15:20]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁴¹ sn See the note on Crucify in 15:13.