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 3:22

3:22 The experts in the law ⁴  who came down from Jerusalem ⁵  said, “He is possessed by Beelzebul,” ⁶  and, “By the ruler ⁷  of demons he casts out demons.”

Markus 5:29

5:29 At once the bleeding stopped, ⁸  and she felt in her body that she was healed of her disease.

Markus 5:34-35

5:34 He said to her, “Daughter, your faith has made you well. ⁹  Go in peace, and be healed of your disease.”

5:35 While he was still speaking, people came from the synagogue ruler’s ¹⁰  house saying, “Your daughter has died. Why trouble the teacher any longer?”

Markus 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ¹¹  from all the towns ¹²  and arrived there ahead of them. ¹³ 

Markus 7:4

7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. ¹⁴ ) ¹⁵ 

Markus 7:28

7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Markus 7:33

7:33 After Jesus ¹⁶  took him aside privately, away from the crowd, he put his fingers in the man’s ¹⁷  ears, and after spitting, he touched his tongue. ¹⁸ 

Markus 8:3

8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Markus 8:11

The Demand for a Sign

8:11 Then the Pharisees ¹⁹  came and began to argue with Jesus, asking for ²⁰  a sign from heaven ²¹  to test him.

Markus 12:2

12:2 At harvest time he sent a slave ²²  to the tenants to collect from them ²³  his portion of the crop. ²⁴ 

Markus 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ²⁵  also said, “Watch out for the experts in the law. ²⁶  They like walking ²⁷  around in long robes and elaborate greetings ²⁸  in the marketplaces,

Markus 13:27

13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. ²⁹ 

Markus 14:35-36

14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. 14:36 He said, “Abba, ³⁰  Father, all things are possible for you. Take this cup ³¹  away from me. Yet not what I will, but what you will.”

Markus 15:21

The Crucifixion

15:21 The soldiers ³²  forced ³³  a passerby to carry his cross, ³⁴  Simon of Cyrene, who was coming in from the country ³⁵  (he was the father of Alexander and Rufus).

Markus 15:32

15:32 Let the Christ, ³⁶  the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. ³⁷ 

Markus 15:40

15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, ³⁸  and Salome.

Markus 16:8

16:8 Then ³⁹  they went out and ran from the tomb, for terror and bewilderment had seized them. ⁴⁰  And they said nothing to anyone, because they were afraid.

[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.

[3:22]  ⁴ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ⁶ tn Grk “He has Beelzebul.”

[3:22]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[3:22]  ⁷ tn Or “prince.”

[5:29]  ⁸ tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[5:34]  ⁹ 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.

[5:35]  ¹⁰ sn See the note on synagogue rulers in 5:22.

[6:33]  ¹¹ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ¹² tn Or “cities.”

[6:33]  ¹³ tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì^84vid [A ˹³] Ï sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).

[7:4]  ¹⁴ tc Several important witnesses (Ì^45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë^1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

[7:4]  ¹⁵ sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[7:33]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ¹⁷ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ¹⁸ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[8:11]  ¹⁹ sn See the note on Pharisees in 2:16.

[8:11]  ²⁰ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ²¹ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[12:2]  ²² tn See the note on the word “slave” in 10:44.

[12:2]  sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.

[12:2]  ²³ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ²⁴ tn Grk “from the fruits of the vineyard.”

[12:38]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ²⁶ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ²⁷ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ²⁸ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[13:27]  ²⁹ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[14:36]  ³⁰ tn The word means “Father” in Aramaic.

[14:36]  ³¹ 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.

[15:21]  ³² tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ³³ tn Or “conscripted”; or “pressed into service.”

[15:21]  ³⁴ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

[15:21]  ³⁵ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[15:32]  ³⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:32]  sn See the note on Christ in 8:29.

[15:32]  ³⁷ sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).

[15:40]  ³⁸ sn In Matt 27:56 the name Joses is written as Joseph.

[16:8]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:8]  ⁴⁰ tn Grk “they began to have trembling and bewilderment.”