Markus 1:9

The Baptism and Temptation of Jesus

1:9 Now ¹  in those days Jesus came from Nazareth ²  in Galilee and was baptized by John in the Jordan River. ³ 

Markus 1:21

Jesus’ Authority

1:21 Then ⁴  they went to Capernaum. ⁵  When the Sabbath came, ⁶  Jesus ⁷  went into the synagogue ⁸  and began to teach.

Markus 1:30-32

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ⁹  they spoke to Jesus ¹⁰  at once about her. 1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ¹¹  them. 1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

Markus 1:35

Praying and Preaching

1:35 Then ¹²  Jesus ¹³  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ¹⁴ 

Markus 2:24

2:24 So ¹⁵  the Pharisees ¹⁶  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Markus 2:27

2:27 Then ¹⁷  he said to them, “The Sabbath was made for people, ¹⁸  not people for the Sabbath.

Markus 3:1

Healing a Withered Hand

3:1 Then ¹⁹  Jesus ²⁰  entered the synagogue ²¹  again, and a man was there who had a withered ²²  hand.

Markus 3:10-11

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. 3:11 And whenever the unclean spirits ²³  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 3:17

3:17 to James and his brother John, the sons of Zebedee, ²⁴  he gave the name Boanerges (that is, “sons of thunder”);

Markus 3:21

3:21 When his family ²⁵  heard this they went out to restrain him, for they said, “He is out of his mind.”

Markus 3:31

Jesus’ True Family

3:31 Then ²⁶  Jesus’ ²⁷  mother and his brothers ²⁸  came. Standing ²⁹  outside, they sent word to him, to summon him.

Markus 4:13

4:13 He said to them, “Don’t you understand this parable? Then ³⁰  how will you understand any parable?

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 4:33

The Use of Parables

4:33 So ³¹  with many parables like these, he spoke the word to them, as they were able to hear.

Markus 4:35

Stilling of a Storm

4:35 On that day, when evening came, Jesus ³²  said to his disciples, “Let’s go across to the other side of the lake.” ³³ 

Markus 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ³⁴ 

Markus 5:36-37

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.” 5:37 He did not let anyone follow him except Peter, James, ³⁵  and John, the brother of James.

Markus 5:43

5:43 He strictly ordered that no one should know about this, ³⁶  and told them to give her something to eat.

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 6:10

6:10 He said to them, “Wherever you enter a house, stay there ³⁷  until you leave the area.

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 6:49

6:49 When they saw him walking on the water ³⁸  they thought he was a ghost. They ³⁹  cried out,

Markus 6:51

6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished,

Markus 7:29

7:29 Then ⁴⁰  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Markus 7:31

Healing a Deaf Mute

7:31 Then ⁴¹  Jesus ⁴²  went out again from the region of Tyre ⁴³  and came through Sidon ⁴⁴  to the Sea of Galilee in the region of the Decapolis. ⁴⁵ 

Markus 8:4

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

Markus 8:7

8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well.

Markus 8:10

8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. ⁴⁶ 

Markus 8:15

8:15 And Jesus ⁴⁷  ordered them, ⁴⁸  “Watch out! Beware of the yeast of the Pharisees ⁴⁹  and the yeast of Herod!”

Markus 9:11

9:11 Then ⁵⁰  they asked him, ⁵¹  “Why do the experts in the law ⁵²  say that Elijah must come first?”

Markus 9:14

The Disciples’ Failure to Heal

9:14 When they came to the disciples, they saw a large crowd around them and experts in the law ⁵³  arguing with them.

Markus 9:21

9:21 Jesus ⁵⁴  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 10:20

10:20 The man ⁵⁵  said to him, “Teacher, I have wholeheartedly obeyed ⁵⁶  all these laws ⁵⁷  since my youth.” ⁵⁸ 

Markus 10:48

10:48 Many scolded ⁵⁹  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Markus 11:7

11:7 Then ⁶⁰  they brought the colt to Jesus, threw their cloaks ⁶¹  on it, and he sat on it. ⁶² 

Markus 12:15

12:15 But he saw through their hypocrisy and said ⁶³  to them, “Why are you testing me? Bring me a denarius ⁶⁴  and let me look at it.”

Markus 12:18

Marriage and the Resurrection

12:18 Sadducees ⁶⁵  (who say there is no resurrection) ⁶⁶  also came to him and asked him, ⁶⁷ 

Markus 13:4

13:4 “Tell us, when will these things ⁶⁸  happen? And what will be the sign that all these things are about to take place?”

Markus 14:16

14:16 So ⁶⁹  the disciples left, went ⁷⁰  into the city, and found things just as he had told them, ⁷¹  and they prepared the Passover.

Markus 14:20

14:20 He said to them, “It is one of the twelve, one who dips his hand ⁷²  with me into the bowl. ⁷³ 

Markus 14:33

14:33 He took Peter, James, ⁷⁴  and John with him, and became very troubled and distressed.

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 14:64

14:64 You have heard the blasphemy! What is your verdict?” ⁷⁵  They all condemned him as deserving death.

Markus 15:4

15:4 So Pilate asked him again, ⁷⁶  “Have you nothing to say? See how many charges they are bringing against you!”

Markus 15:16-17

Jesus is Mocked

15:16 So ⁷⁷  the soldiers led him into the palace (that is, the governor’s residence) ⁷⁸  and called together the whole cohort. ⁷⁹  15:17 They put a purple cloak ⁸⁰  on him and after braiding ⁸¹  a crown of thorns, ⁸²  they put it on him.

Markus 15:27

15:27 And they crucified two outlaws with him, one on his right and one on his left.

Markus 16:10-11

16:10 She went out and told those who were with him, while they were mourning and weeping. 16:11 And when they heard that he was alive and had been seen by her, they did not believe.

[1:9]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ³ tn “River” is not in the Greek text but is supplied for clarity.

[1:21]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ⁵ sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[1:21]  map For location see Map1 D2; Map2 C3; Map3 B2.

[1:21]  ⁶ 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.

[1:21]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ⁸ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

[1:30]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:31]  ¹¹ tn The imperfect verb is taken ingressively here.

[1:35]  ¹² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ¹⁴ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[2:24]  ¹⁵ 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]  ¹⁶ sn See the note on Pharisees in 2:16.

[2:27]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ¹⁸ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[3:1]  ¹⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ²¹ sn See the note on synagogue in 1:21.

[3:1]  ²² sn Withered means the man’s hand was shrunken and paralyzed.

[3:11]  ²³ sn Unclean spirits refers to evil spirits.

[3:17]  ²⁴ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[3:21]  ²⁵ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:21]  tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

[3:21]  sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

[3:31]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ²⁷ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ²⁸ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:13]  ³⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:33]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:35]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:35]  ³³ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[5:27]  ³⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[5:37]  ³⁵ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:43]  ³⁶ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[6:10]  ³⁷ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[6:49]  ³⁸ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ³⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:29]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:31]  ⁴³ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:31]  ⁴⁴ map For location see Map1 A1; JP3 F3; JP4 F3.

[7:31]  ⁴⁵ 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]  ⁴⁶ sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.

[8:15]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ⁴⁸ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ⁴⁹ sn See the note on Pharisees in 2:16.

[9:11]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ⁵¹ tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[9:11]  ⁵² tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:14]  ⁵³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:21]  ⁵⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:20]  ⁵⁵ tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:20]  ⁵⁶ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[10:20]  ⁵⁷ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[10:20]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.

[10:20]  ⁵⁸ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[10:48]  ⁵⁹ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[11:7]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ⁶¹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ⁶² sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[12:15]  ⁶³ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ⁶⁴ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[12:15]  sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.

[12:18]  ⁶⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

[12:18]  ⁶⁶ sn This remark is best regarded as a parenthetical note by the author.

[12:18]  ⁶⁷ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[13:4]  ⁶⁸ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[14:16]  ⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ⁷⁰ tn Grk “and came.”

[14:16]  ⁷¹ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[14:20]  ⁷² tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.

[14:20]  ⁷³ sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[14:33]  ⁷⁴ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:64]  ⁷⁵ tn Grk “What do you think?”

[15:4]  ⁷⁶ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:16]  ⁷⁷ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ⁷⁸ tn Grk “(that is, the praetorium).”

[15:16]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[15:16]  ⁷⁹ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[15:17]  ⁸⁰ sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).

[15:17]  ⁸¹ tn Or “weaving.”

[15:17]  ⁸² sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.