Markus 1:4-5

1:4 In the wilderness ¹  John the baptizer ²  began preaching a baptism of repentance for the forgiveness of sins. ³  1:5 People ⁴  from the whole Judean countryside and all of Jerusalem ⁵  were going out to him, and he was baptizing them ⁶  in the Jordan River as they confessed their sins.

Markus 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ⁷  are outside looking for you.”

Markus 5:20

5:20 So ⁸  he went away and began to proclaim in the Decapolis ⁹  what Jesus had done for him, ¹⁰  and all were amazed.

Markus 6:5

6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them.

Markus 9:5

9:5 So ¹¹  Peter said to Jesus, ¹²  “Rabbi, it is good for us to be here. Let us make three shelters ¹³  – one for you, one for Moses, and one for Elijah.”

Markus 11:9

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ¹⁴  Blessed is the one who comes in the name of the Lord! ¹⁵ 

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 ¹⁶  – except the Father.

Markus 14:60

14:60 Then ¹⁷  the high priest stood up before them ¹⁸  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Markus 14:69

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.”

[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.

[1:5]  ⁴ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ⁶ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[3:32]  ⁷ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[5:20]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ⁹ 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]  ¹⁰ 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.

[9:5]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ¹² tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ¹³ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

[11:9]  ¹⁴ 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]  ¹⁵ sn A quotation from Ps 118:25-26.

[13:32]  ¹⁶ 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.

[14:60]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ¹⁸ tn Grk “in the middle.”