Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ¹  the door, and he preached the word to them.

Markus 3:7

Crowds by the Sea

3:7 Then ²  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ³  And from Judea,

Markus 3:9

3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ⁴  would not press toward him.

Markus 3:11

3:11 And whenever the unclean spirits ⁵  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 4:10

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables.

Markus 4:34

4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Markus 4:36

4:36 So ⁶  after leaving the crowd, they took him along, just as he was, in the boat, ⁷  and other boats were with him.

Markus 4:38

4:38 But ⁸  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?”

Markus 5:31

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

Markus 6:17

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ⁹  had married her.

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ¹⁰  and it is already very late.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ¹¹  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 7:3

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ¹²  holding fast to the tradition of the elders.

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ¹³  Jesus ¹⁴  called his disciples and said to them,

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 8:11

The Demand for a Sign

8:11 Then the Pharisees ¹⁵  came and began to argue with Jesus, asking for ¹⁶  a sign from heaven ¹⁷  to test him.

Markus 8:22

A Two-stage Healing

8:22 Then ¹⁸  they came to Bethsaida. They brought a blind man to Jesus ¹⁹  and asked him to touch him.

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ²⁰  On the way he asked his disciples, ²¹  “Who do people say that I am?”

Markus 8:33-34

8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ²² 

Following Jesus

8:34 Then ²³  Jesus ²⁴  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ²⁵  he must deny ²⁶  himself, take up his cross, ²⁷  and follow me.

Markus 9:28

9:28 Then, ²⁸  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Markus 9:30-31

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ²⁹  Jesus ³⁰  did not want anyone to know, 9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ³¹  They ³²  will kill him, ³³  and after three days he will rise.” ³⁴ 

Markus 10:14

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ³⁵ 

Markus 11:1

The Triumphal Entry

11:1 Now ³⁶  as they approached Jerusalem, ³⁷  near Bethphage ³⁸  and Bethany, at the Mount of Olives, ³⁹  Jesus ⁴⁰  sent two of his disciples

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 ⁴¹  – except the Father.

Markus 14:11-12

14:11 When they heard this, they were delighted ⁴²  and promised to give him money. ⁴³  So ⁴⁴  Judas ⁴⁵  began looking for an opportunity to betray him.

The Passover

14:12 Now ⁴⁶  on the first day of the feast of ⁴⁷  Unleavened Bread, when the Passover lamb is sacrificed, ⁴⁸  Jesus’ ⁴⁹  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ⁵⁰ 

Markus 14:21

14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Markus 14:27

The Prediction of Peter’s Denial

14:27 Then ⁵¹  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ⁵² 

Markus 14:41

14:41 He came a third time and said to them, “Are you still sleeping and resting? ⁵³  Enough of that! ⁵⁴  The hour has come. Look, the Son of Man is betrayed into the hands of sinners.

Markus 15:7

15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

Markus 15:20

15:20 When they had finished mocking ⁵⁵  him, they stripped him of the purple cloak and put his own clothes back on him. Then ⁵⁶  they led him away to crucify him. ⁵⁷ 

Markus 16:7

16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.”

Markus 16:12

16:12 After this he appeared in a different form to two of them while they were on their way to the country.

[2:2]  ¹ 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.

[3:7]  ² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ³ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[3:9]  ⁴ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[3:11]  ⁵ sn Unclean spirits refers to evil spirits.

[4:36]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ⁷ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[4:38]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:17]  ⁹ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:35]  ¹⁰ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:45]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:3]  ¹² tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[8:1]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:11]  ¹⁵ sn See the note on Pharisees in 2:16.

[8:11]  ¹⁶ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ¹⁷ 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.

[8:22]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ¹⁹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ²⁰ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ²¹ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[8:33]  ²² tn Grk “people’s.”

[8:34]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ²⁵ tn Grk “to follow after me.”

[8:34]  ²⁶ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ²⁷ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:28]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:30]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:31]  ³¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ³² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ³³ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ³⁴ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:14]  ³⁵ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[11:1]  ³⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ³⁸ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[11:1]  ³⁹ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[11:1]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:32]  ⁴¹ 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.

[14:11]  ⁴² sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[14:11]  ⁴³ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[14:11]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ⁴⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:12]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ⁴⁷ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ⁴⁸ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ⁴⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ⁵⁰ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[14:27]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ⁵² sn A quotation from Zech 13:7.

[14:41]  ⁵³ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

[14:41]  ⁵⁴ 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.

[15:20]  ⁵⁵ tn The aorist tense is taken consummatively here.

[15:20]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁵⁷ sn See the note on Crucify in 15:13.