Markus 1:8

1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

Markus 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ¹  in you I take great delight.” ² 

Markus 1:24

1:24 “Leave us alone, ³  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ⁴  of God!”

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ⁵  the door, and he preached the word to them.

Markus 2:19

2:19 Jesus ⁶  said to them, “The wedding guests ⁷  cannot fast while the bridegroom ⁸  is with them, can they? ⁹  As long as they have the bridegroom with them they do not fast.

Markus 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ¹⁰  are my mother and my brothers!

Markus 5:31

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

Markus 5:34

5:34 He said to her, “Daughter, your faith has made you well. ¹¹  Go in peace, and be healed of your disease.”

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 6:4

6:4 Then ¹²  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Markus 6:16

6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!”

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ¹³  and it is already very late.

Markus 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ¹⁴  “Have courage! It is I. Do not be afraid.”

Markus 8:2

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.

Markus 9:26

9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ¹⁵  looked so much like a corpse that many said, “He is dead!”

Markus 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ¹⁶  but not for God; all things are possible for God.”

Markus 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ¹⁷  his sight and followed him on the road.

Markus 11:14

11:14 He said to it, ¹⁸  “May no one ever eat fruit from you again.” And his disciples heard it. ¹⁹ 

Markus 12:7

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’

Markus 12:9

12:9 What then will the owner of the vineyard do? He will come and destroy ²⁰  those tenants and give the vineyard to others. ²¹ 

Markus 12:30

12:30 Love ²²  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ²³ 

Markus 12:40

12:40 They ²⁴  devour widows’ property, ²⁵  and as a show make long prayers. These men will receive a more severe punishment.”

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ²⁶  All will be torn down!” ²⁷ 

Markus 14:36

14:36 He said, “Abba, ²⁸  Father, all things are possible for you. Take this cup ²⁹  away from me. Yet not what I will, but what you will.”

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ³⁰ 

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.”

[1:11]  ¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ² tn Or “with you I am well pleased.”

[1:11]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[1:24]  ³ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin 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). Option (1) implies hostility, while option (2) merely implies disengagement. 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….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ⁴ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[2:2]  ⁵ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[2:19]  ⁶ tn Grk “And Jesus.”

[2:19]  ⁷ 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]  ⁸ 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]  ⁹ 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?”).

[3:34]  ¹⁰ tn Grk “Behold my mother and my brothers.”

[5:34]  ¹¹ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[6:4]  ¹² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:35]  ¹³ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:50]  ¹⁴ tn Grk “he spoke with them, and said to them.”

[9:26]  ¹⁵ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:27]  ¹⁶ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[10:52]  ¹⁷ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[11:14]  ¹⁸ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ¹⁹ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[12:9]  ²⁰ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[12:9]  ²¹ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[12:30]  ²² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ²³ 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.

[12:40]  ²⁴ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ²⁵ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[13:2]  ²⁶ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ²⁷ tn Grk “not one stone will be left here on another which will not be thrown down.”

[14:36]  ²⁸ tn The word means “Father” in Aramaic.

[14:36]  ²⁹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[14:48]  ³⁰ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).