Markus 9:19

9:19 He answered them, ¹  “You ²  unbelieving ³  generation! How much longer ⁴  must I be with you? How much longer must I endure ⁵  you? ⁶  Bring him to me.”

Markus 5:25

5:25 Now ⁷  a woman was there who had been suffering from a hemorrhage ⁸  for twelve years. ⁹ 

Markus 9:21

9:21 Jesus ¹⁰  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 15:44

15:44 Pilate was surprised that he was already dead. He ¹¹  called the centurion and asked him if he had been dead for some time.

Markus 2:21

2:21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse.

Markus 8:2

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.

Markus 1:13

1:13 He was in the wilderness forty days, ¹²  enduring temptations from Satan. He ¹³  was with wild animals, and angels were ministering to his needs. ¹⁴ 

Markus 14:37

14:37 Then ¹⁵  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 15:34

15:34 Around three o’clock ¹⁶  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ¹⁷ 

Markus 2:19

2:19 Jesus ¹⁸  said to them, “The wedding guests ¹⁹  cannot fast while the bridegroom ²⁰  is with them, can they? ²¹  As long as they have the bridegroom with them they do not fast.

Markus 3:29

3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” ²² 

Markus 2:22

2:22 And no one pours new wine into old wineskins; ²³  otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” ²⁴ 

Markus 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ²⁵  one of them, because you are also a Galilean.”

Markus 4:17

4:17 But ²⁶  they have no root in themselves and do not endure. ²⁷  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 11:14

11:14 He said to it, ²⁸  “May no one ever eat fruit from you again.” And his disciples heard it. ²⁹ 

Markus 13:31

13:31 Heaven and earth will pass away, but my words will never pass away. ³⁰ 

Markus 14:2

14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” ³¹ 

Markus 14:58

14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’”

Markus 4:37

4:37 Now ³²  a great windstorm ³³  developed and the waves were breaking into the boat, so that the boat was nearly swamped.

Markus 1:12

1:12 The Spirit immediately drove him into the wilderness.

Markus 3:24

3:24 If ³⁴  a kingdom is divided against itself, that kingdom will not be able to stand.

Markus 3:26

3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come.

Markus 6:1

Rejection at Nazareth

6:1 Now ³⁵  Jesus left that place and came to his hometown, ³⁶  and his disciples followed him.

Markus 9:34

9:34 But they were silent, for on the way they had argued with one another about who was the greatest.

Markus 12:27

12:27 He is not the God of the dead but of the living. ³⁷  You are badly mistaken!”

Markus 15:33

Jesus’ Death

15:33 Now ³⁸  when it was noon, ³⁹  darkness came over the whole land ⁴⁰  until three in the afternoon. ⁴¹ 

Markus 1:7

1:7 He proclaimed, ⁴²  “One more powerful than I am is coming after me; I am not worthy ⁴³  to bend down and untie the strap ⁴⁴  of his sandals.

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

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. ⁴⁵ ) ⁴⁶ 

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ⁴⁷  Jesus ⁴⁸  called his disciples and said to them,

Markus 8:35

8:35 For whoever wants to save his life ⁴⁹  will lose it, ⁵⁰  but whoever loses his life for my sake and for the gospel will save it.

Markus 12:20

12:20 There were seven brothers. The first one married, ⁵¹  and when he died he had no children.

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ⁵²  in charge, assigning ⁵³  to each his work, and commanded the doorkeeper to stay alert.

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! ⁵⁴ 

Markus 6:31

6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁵⁵  Jesus ⁵⁶  began to teach them that the Son of Man must suffer ⁵⁷  many things and be rejected by the elders, chief priests, and experts in the law, ⁵⁸  and be killed, and after three days rise again.

[9:19]  ¹ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ² tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ³ tn Or “faithless.”

[9:19]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:19]  ⁴ tn Grk “how long.”

[9:19]  ⁵ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[5:25]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[5:25]  ⁸ tn Grk “a flow of blood.”

[5:25]  ⁹ sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.

[9:21]  ¹⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[15:44]  ¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:13]  ¹² sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

[1:13]  ¹³ tn Grk “And he.”

[1:13]  ¹⁴ tn Grk “were serving him,” “were ministering to him.”

[14:37]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:34]  ¹⁶ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

[15:34]  ¹⁷ sn A quotation from Ps 22:1.

[2:19]  ¹⁸ tn Grk “And Jesus.”

[2:19]  ¹⁹ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ²⁰ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ²¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[3:29]  ²² sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.

[2:22]  ²³ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[2:22]  ²⁴ sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[14:70]  ²⁵ tn Grk “Truly you are.”

[4:17]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ²⁷ tn Grk “are temporary.”

[11:14]  ²⁸ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ²⁹ 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.

[13:31]  ³⁰ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.

[14:2]  ³¹ 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.

[4:37]  ³² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:37]  ³³ tn Or “a squall.”

[4:37]  sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[3:24]  ³⁴ sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[6:1]  ³⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ³⁶ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[12:27]  ³⁷ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[15:33]  ³⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[15:33]  ³⁹ tn Grk “When the sixth hour had come.”

[15:33]  ⁴⁰ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

[15:33]  ⁴¹ tn Grk “until the ninth hour.”

[1:7]  ⁴² tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ⁴³ tn Grk “of whom I am not worthy.”

[1:7]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:7]  ⁴⁴ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[7:4]  ⁴⁵ 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]  ⁴⁶ sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[8:1]  ⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:35]  ⁴⁹ tn Or “soul” (throughout vv. 35-37).

[8:35]  ⁵⁰ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[12:20]  ⁵¹ tn Grk “took a wife” (an idiom for marrying a woman).

[13:34]  ⁵² tn See the note on the word “slave” in 10:44.

[13:34]  ⁵³ tn Grk “giving.”

[14:7]  ⁵⁴ 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.

[8:31]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁵⁷ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ⁵⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.