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 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Markus 4:22

4:22 For nothing is hidden except to be revealed, ⁴  and nothing concealed except to be brought to light.

Markus 4:33

The Use of Parables

4:33 So ⁵  with many parables like these, he spoke the word to them, as they were able to hear.

Markus 6:27

6:27 So ⁶  the king sent an executioner at once to bring John’s ⁷  head, and he went and beheaded John in prison.

Markus 6:39

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

Markus 11:26

11:26 [[EMPTY]] ⁸ 

Markus 12:13

Paying Taxes to Caesar

12:13 Then ⁹  they sent some of the Pharisees ¹⁰  and Herodians ¹¹  to trap him with his own words. ¹² 

Markus 14:33

14:33 He took Peter, James, ¹³  and John with him, and became very troubled and distressed.

Markus 14:48

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

[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.

[4:22]  ⁴ tn Or “disclosed.”

[4:33]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ⁷ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[11:26]  ⁸ 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.

[12:13]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹⁰ sn See the note on Pharisees in 2:16.

[12:13]  ¹¹ sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.

[12:13]  ¹² tn Grk “trap him in word.”

[14:33]  ¹³ 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.

[14:48]  ¹⁴ 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).