Markus 1:44

1:44 He told him, ¹  “See that you do not say anything to anyone, ²  but go, show yourself to a priest, and bring the offering that Moses commanded ³  for your cleansing, as a testimony to them.” ⁴ 

Markus 2:16

2:16 When the experts in the law ⁵  and the Pharisees ⁶  saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” ⁷ 

Markus 2:18

The Superiority of the New

2:18 Now ⁸  John’s ⁹  disciples and the Pharisees ¹⁰  were fasting. ¹¹  So ¹²  they came to Jesus ¹³  and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”

Markus 4:11

4:11 He said to them, “The secret ¹⁴  of the kingdom of God has been given ¹⁵  to you. But to those outside, everything is in parables,

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ¹⁶  and more will be added to you.

Markus 5:13

5:13 Jesus ¹⁷  gave them permission. ¹⁸  So ¹⁹  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

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 6:3

6:3 Isn’t this the carpenter, the son ²⁰  of Mary ²¹  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 6:31

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 8:12

8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ²²  no sign will be given to this generation.”

Markus 8:19

8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.”

Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ²³  he spit on his eyes, placed his hands on his eyes ²⁴  and asked, “Do you see anything?”

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ²⁵  On the way he asked his disciples, ²⁶  “Who do people say that I am?”

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ²⁷  Jesus ²⁸  began to teach them that the Son of Man must suffer ²⁹  many things and be rejected by the elders, chief priests, and experts in the law, ³⁰  and be killed, and after three days rise again.

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.” ³¹ 

Following Jesus

8:34 Then ³²  Jesus ³³  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ³⁴  he must deny ³⁵  himself, take up his cross, ³⁶  and follow me.

Markus 9:1-2

9:1 And he said to them, “I tell you the truth, ³⁷  there are some standing here who will not ³⁸  experience ³⁹  death before they see the kingdom of God come with power.” ⁴⁰ 

The Transfiguration

9:2 Six days later ⁴¹  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ⁴² 

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 9:12

9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?

Markus 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ⁴³  they were not able to do so.” ⁴⁴ 

Markus 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ⁴⁵  the unclean spirit, ⁴⁶  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ⁴⁷  They ⁴⁸  will kill him, ⁴⁹  and after three days he will rise.” ⁵⁰ 

Markus 9:35

9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”

Markus 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ⁵¹  As Jesus ⁵²  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Markus 11:17

11:17 Then he began to teach ⁵³  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ⁵⁴  But you have turned it into a den ⁵⁵  of robbers!” ⁵⁶ 

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 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ⁵⁷  this poor widow has put more into the offering box ⁵⁸  than all the others. ⁵⁹ 

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ⁶⁰  were trying to find a way ⁶¹  to arrest Jesus ⁶²  by stealth and kill him.

Markus 14:13

14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ⁶³  of water will meet you. Follow him.

Markus 14:22

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

Markus 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ⁶⁴  was still speaking, Judas, one of the twelve, arrived. ⁶⁵  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ⁶⁶  and elders.

Markus 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ⁶⁷  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ⁶⁸ 

Markus 15:29

15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days,

Markus 15:34

15:34 Around three o’clock ⁶⁹  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ⁷⁰ 

Markus 15:36

15:36 Then someone ran, filled a sponge with sour wine, ⁷¹  put it on a stick, ⁷²  and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!”

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ⁷³  He has been raised! ⁷⁴  He is not here. Look, there is the place where they laid him.

[1:44]  ¹ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ² sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ³ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁴ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[2:16]  ⁵ tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:16]  ⁶ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[2:16]  ⁷ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[2:18]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:18]  ⁹ sn John refers to John the Baptist.

[2:18]  ¹⁰ sn See the note on Pharisees in 2:16.

[2:18]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹⁴ tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ¹⁵ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:24]  ¹⁶ tn Grk “by [the measure] with which you measure it will be measured to you.”

[5:13]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ¹⁸ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ¹⁹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[6:3]  ²⁰ 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]  ²¹ 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).

[8:12]  ²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:23]  ²³ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ²⁴ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[8:27]  ²⁵ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ²⁶ 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.

[8:31]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ²⁹ 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]  ³⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[8:33]  ³¹ tn Grk “people’s.”

[8:34]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[8:34]  ³⁵ 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]  ³⁶ 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.

[9:1]  ³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ³⁸ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ³⁹ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ⁴⁰ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[9:2]  ⁴¹ tn Grk “And after six days.”

[9:2]  ⁴² 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).

[9:18]  ⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ⁴⁴ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:25]  ⁴⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ⁴⁶ sn Unclean spirit refers to an evil spirit.

[9:31]  ⁴⁷ 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]  ⁴⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁴⁹ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁵⁰ 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.

[10:46]  ⁵¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ⁵³ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ⁵⁴ sn A quotation from Isa 56:7.

[11:17]  ⁵⁵ tn Or “a hideout” (see L&N 1.57).

[11:17]  ⁵⁶ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[12:43]  ⁵⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ⁵⁸ tn See the note on the term “offering box” in v. 41.

[12:43]  ⁵⁹ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[14:1]  ⁶⁰ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ⁶¹ tn Grk “were seeking how.”

[14:1]  ⁶² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:13]  ⁶³ 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.

[14:43]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ⁶⁵ 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]  ⁶⁶ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ⁶⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ⁶⁸ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

[15:34]  ⁶⁹ 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]  ⁷⁰ sn A quotation from Ps 22:1.

[15:36]  ⁷¹ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[15:36]  ⁷² tn Grk “a reed.”

[16:6]  ⁷³ sn See the note on Crucify in 15:13.

[16:6]  ⁷⁴ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.