Markus 3:7-9

Crowds by the Sea

3:7 Then ¹  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ²  And from Judea, 3:8 Jerusalem, ³  Idumea, beyond the Jordan River, ⁴  and around Tyre ⁵  and Sidon ⁶  a great multitude came to him when they heard about the things he had done. 3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ⁷  would not press toward him.

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 ⁸  after leaving the crowd, they took him along, just as he was, in the boat, ⁹  and other boats were with him.

Markus 4:38

4:38 But ¹⁰  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 5:40

5:40 And they began making fun of him. ¹¹  But he put them all outside ¹²  and he took the child’s father and mother and his own companions ¹³  and went into the room where the child was. ¹⁴ 

Markus 6:3

6:3 Isn’t this the carpenter, the son ¹⁵  of Mary ¹⁶  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ¹⁷  and it is already very late.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ¹⁸  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 7:37--8:1

7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ¹⁹  Jesus ²⁰  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 ²¹  came and began to argue with Jesus, asking for ²²  a sign from heaven ²³  to test him.

Markus 8:22

A Two-stage Healing

8:22 Then ²⁴  they came to Bethsaida. They brought a blind man to Jesus ²⁵  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. ²⁶  On the way he asked his disciples, ²⁷  “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.” ²⁸ 

Following Jesus

8:34 Then ²⁹  Jesus ³⁰  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ³¹  he must deny ³²  himself, take up his cross, ³³  and follow me.

Markus 9:2

The Transfiguration

9:2 Six days later ³⁴  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ³⁵ 

Markus 9:9

9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.

Markus 9:28

9:28 Then, ³⁶  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 ³⁷  Jesus ³⁸  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. ³⁹  They ⁴⁰  will kill him, ⁴¹  and after three days he will rise.” ⁴² 

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. ⁴³ 

Markus 11:4

11:4 So ⁴⁴  they went and found a colt tied at a door, outside in the street, and untied it.

Markus 11:14

11:14 He said to it, ⁴⁵  “May no one ever eat fruit from you again.” And his disciples heard it. ⁴⁶ 

Markus 13:1

The Destruction of the Temple

13:1 Now ⁴⁷  as Jesus ⁴⁸  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ⁴⁹ 

Markus 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ⁵⁰  short.

Markus 13:22

13:22 For false messiahs ⁵¹  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Markus 14:13

14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ⁵²  of water will meet you. Follow him.

Markus 14:16

14:16 So ⁵³  the disciples left, went ⁵⁴  into the city, and found things just as he had told them, ⁵⁵  and they prepared the Passover.

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 14:37

14:37 Then ⁵⁶  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 14:41

14:41 He came a third time and said to them, “Are you still sleeping and resting? ⁵⁷  Enough of that! ⁵⁸  The hour has come. Look, the Son of Man is betrayed into the hands of sinners.

Markus 15:41

15:41 When he was in Galilee, they had followed him and given him support. ⁵⁹  Many other women who had come up with him to Jerusalem ⁶⁰  were there too.

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.”

[3:7]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ² 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.

[3:8]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ⁴ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[3:8]  ⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ⁶ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[3:8]  map For location see Map1 A1; JP3 F3; JP4 F3.

[3:9]  ⁷ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[4:36]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ⁹ 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]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:40]  ¹¹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ¹² tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ¹³ tn Grk “those with him.”

[5:40]  ¹⁴ tn Grk “into where the child was.”

[6:3]  ¹⁵ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

[6:3]  ¹⁶ sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

[6:35]  ¹⁷ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:45]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:1]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:11]  ²¹ sn See the note on Pharisees in 2:16.

[8:11]  ²² tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ²³ 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]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ²⁵ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ²⁶ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ²⁷ 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]  ²⁸ tn Grk “people’s.”

[8:34]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ³¹ tn Grk “to follow after me.”

[8:34]  ³² 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]  ³³ 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.

[9:2]  ³⁴ tn Grk “And after six days.”

[9:2]  ³⁵ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:28]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:30]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:31]  ³⁹ 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]  ⁴⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁴¹ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁴² 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]  ⁴³ 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.

[11:4]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:14]  ⁴⁵ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ⁴⁶ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[13:1]  ⁴⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ⁴⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[13:20]  ⁵⁰ tn Grk “the days.”

[13:22]  ⁵¹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:13]  ⁵² sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

[14:16]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ⁵⁴ tn Grk “and came.”

[14:16]  ⁵⁵ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[14:37]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:41]  ⁵⁷ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

[14:41]  ⁵⁸ 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.

[15:41]  ⁵⁹ tn Grk “and ministered to him.”

[15:41]  sn Cf. Luke 8:3.

[15:41]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.