Markus 14:41

14:41 He came a third time and said to them, “Are you still sleeping and resting? ¹  Enough of that! ²  The hour has come. Look, the Son of Man is betrayed into the hands of sinners.

Markus 13:35

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn –

Markus 1:42

1:42 The leprosy left him at once, and he was clean.

Markus 14:35

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.

Markus 7:35

7:35 And immediately the man’s ³  ears were opened, his tongue loosened, and he spoke plainly.

Markus 16:2

16:2 And very early on the first day of the week, at sunrise, they went to the tomb.

Markus 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ⁴  his sight and followed him on the road.

Markus 14:72

14:72 Immediately a rooster ⁵  crowed a second time. Then ⁶  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ⁷ 

Markus 5:11

5:11 There on the hillside, ⁸  a great herd of pigs was feeding.

Markus 14:2

14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” ⁹ 

Markus 1:10

1:10 And just as Jesus ¹⁰  was coming up out of the water, he saw the heavens ¹¹  splitting apart and the Spirit descending on him like a dove. ¹² 

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 ¹³  – except the Father.

Markus 14:68

14:68 But he denied it: ¹⁴  “I don’t even understand what you’re talking about!” ¹⁵  Then ¹⁶  he went out to the gateway, and a rooster crowed. ¹⁷ 

Markus 1:9

The Baptism and Temptation of Jesus

1:9 Now ¹⁸  in those days Jesus came from Nazareth ¹⁹  in Galilee and was baptized by John in the Jordan River. ²⁰ 

Markus 1:15

1:15 He ²¹  said, “The time is fulfilled and the kingdom of God ²²  is near. Repent and believe the gospel!”

Markus 2:20

2:20 But the days are coming when the bridegroom will be taken from them, ²³  and at that time ²⁴  they will fast.

Markus 4:35

Stilling of a Storm

4:35 On that day, when evening came, Jesus ²⁵  said to his disciples, “Let’s go across to the other side of the lake.” ²⁶ 

Markus 5:29

5:29 At once the bleeding stopped, ²⁷  and she felt in her body that she was healed of her disease.

Markus 6:27

6:27 So ²⁸  the king sent an executioner at once to bring John’s ²⁹  head, and he went and beheaded John in prison.

Markus 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Markus 15:42

Jesus’ Burial

15:42 Now ³⁰  when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), ³¹ 

Markus 10:30

10:30 who will not receive in this age ³²  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ³³  – and in the age to come, eternal life. ³⁴ 

Markus 13:11

13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, ³⁵  for it is not you speaking, but the Holy Spirit.

Markus 2:18

The Superiority of the New

2:18 Now ³⁶  John’s ³⁷  disciples and the Pharisees ³⁸  were fasting. ³⁹  So ⁴⁰  they came to Jesus ⁴¹  and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”

Markus 5:30

5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?”

Markus 12:34

12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

Markus 13:14

The Abomination of Desolation

13:14 “But when you see the abomination of desolation ⁴²  standing where it should not be (let the reader understand), then those in Judea must flee ⁴³  to the mountains.

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. ⁴⁴ 

Markus 14:7

14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! ⁴⁵ 

Markus 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ⁴⁶  one of them, because you are also a Galilean.”

Markus 16:10

16:10 She went out and told those who were with him, while they were mourning and weeping.

Markus 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ⁴⁷  was still speaking, Judas, one of the twelve, arrived. ⁴⁸  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ⁴⁹  and elders.

Markus 16:14

16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected.

Markus 14:3

Jesus’ Anointing

14:3 Now ⁵⁰  while Jesus ⁵¹  was in Bethany at the house of Simon the leper, reclining at the table, ⁵²  a woman came with an alabaster jar ⁵³  of costly aromatic oil ⁵⁴  from pure nard. After breaking open the jar, she poured it on his head.

[14:41]  ¹ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

[14:41]  ² tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.

[7:35]  ³ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[10:52]  ⁴ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[14:72]  ⁵ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ⁷ tn Grk “he wept deeply.”

[5:11]  ⁸ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[14:2]  ⁹ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[1:10]  ¹⁰ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ¹¹ tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ¹² sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[13:32]  ¹³ 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.

[14:68]  ¹⁴ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ¹⁵ tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).

[14:68]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ¹⁷ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψ^c 067 Ë^1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

[14:68]  tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.

[1:9]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ¹⁹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ²⁰ tn “River” is not in the Greek text but is supplied for clarity.

[1:15]  ²¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ²² sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[2:20]  ²³ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).

[2:20]  ²⁴ tn Grk “then on that day.”

[4:35]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:35]  ²⁶ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[5:29]  ²⁷ 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.

[6:27]  ²⁸ 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]  ²⁹ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[15:42]  ³⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.

[15:42]  ³¹ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[10:30]  ³² tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ³³ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ³⁴ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[13:11]  ³⁵ tn Grk “in that hour.”

[2:18]  ³⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:18]  ³⁷ sn John refers to John the Baptist.

[2:18]  ³⁸ sn See the note on Pharisees in 2:16.

[2:18]  ³⁹ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[2:18]  ⁴⁰ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

[2:18]  ⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:14]  ⁴² sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).

[13:14]  ⁴³ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[13:27]  ⁴⁴ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[14:7]  ⁴⁵ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[14:70]  ⁴⁶ tn Grk “Truly you are.”

[14:43]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ⁴⁸ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

[14:43]  ⁴⁹ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:3]  ⁵⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:3]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:3]  ⁵² sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:3]  ⁵³ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[14:3]  ⁵⁴ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[14:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.