Markus 1:12

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

Markus 1:18

1:18 They left their nets immediately and followed him. ¹ 

Markus 1:36

1:36 Simon and his companions searched for him.

Markus 1:39

1:39 So ²  he went into all of Galilee preaching in their synagogues ³  and casting out demons.

Markus 1:42

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

Markus 2:3

2:3 Some people ⁴  came bringing to him a paralytic, carried by four of them. ⁵ 

Markus 3:3

3:3 So he said to the man who had the withered hand, “Stand up among all these people.” ⁶ 

Markus 3:33

3:33 He answered them and said, “Who are my mother and my brothers?” ⁷ 

Markus 4:9

4:9 And he said, “Whoever has ears to hear had better listen!” ⁸ 

Markus 4:40

4:40 And he said to them, “Why are you cowardly? Do you still not have faith?”

Markus 5:6

5:6 When he saw Jesus from a distance, he ran and bowed down before him.

Markus 5:8-10

5:8 (For Jesus ⁹  had said to him, “Come out of that man, you unclean spirit!”) ¹⁰  5:9 Jesus ¹¹  asked him, “What is your name?” And he said, “My name is Legion, ¹²  for we are many.” 5:10 He begged Jesus ¹³  repeatedly not to send them out of the region.

Markus 5:32

5:32 But ¹⁴  he looked around to see who had done it.

Markus 6:39

6:39 Then he directed them all to sit down in groups on the green grass.

Markus 6:46

6:46 After saying good-bye to them, he went to the mountain to pray.

Markus 6:54

6:54 As they got out of the boat, people immediately recognized Jesus. ¹⁵ 

Markus 7:1

Breaking Human Traditions

7:1 Now ¹⁶  the Pharisees ¹⁷  and some of the experts in the law ¹⁸  who came from Jerusalem ¹⁹  gathered around him.

Markus 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ²⁰  your tradition.

Markus 7:20

7:20 He said, “What comes out of a person defiles him.

Markus 7:34

7:34 Then ²¹  he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). ²² 

Markus 8:5

8:5 He asked them, “How many loaves do you have?” They replied, “Seven.”

Markus 8:9

8:9 There were about four thousand ²³  who ate. ²⁴  Then he dismissed them. ²⁵ 

Markus 8:13

8:13 Then ²⁶  he left them, got back into the boat, and went to the other side.

Markus 8:30

8:30 Then ²⁷  he warned them not to tell anyone about him. ²⁸ 

Markus 9:16

9:16 He asked them, “What are you arguing about with them?”

Markus 9:29

9:29 He told them, “This kind can come out only by prayer.” ²⁹ 

Markus 9:32

9:32 But they did not understand this statement and were afraid to ask him.

Markus 10:3

10:3 He answered them, ³⁰  “What did Moses command you?”

Markus 10:10

10:10 In the house once again, the disciples asked him about this.

Markus 10:16

10:16 After he took the children in his arms, he placed his hands on them and blessed them.

Markus 10:36

10:36 He said to them, “What do you want me to do for you?”

Markus 11:12

Cursing of the Fig Tree

11:12 Now ³¹  the next day, as they went out from Bethany, he was hungry.

Markus 14:17

14:17 Then, ³²  when it was evening, he came to the house ³³  with the twelve.

Markus 14:24

14:24 He said to them, “This is my blood, the blood ³⁴  of the covenant, ³⁵  that is poured out for many.

Markus 14:39

14:39 He went away again and prayed the same thing.

Markus 14:56-57

14:56 Many gave false testimony against him, but their testimony did not agree. 14:57 Some stood up and gave this false testimony against him: ³⁶ 

Markus 15:10

15:10 (For he knew that the chief priests had handed him over because of envy.) ³⁷ 

Markus 15:18

15:18 They began to salute him: “Hail, king of the Jews!” ³⁸ 

Markus 15:22

15:22 They brought Jesus ³⁹  to a place called Golgotha ⁴⁰  (which is translated, “Place of the Skull”). ⁴¹ 

Markus 15:47

15:47 Mary Magdalene and Mary the mother of Joses saw where the body ⁴²  was placed.

[1:18]  ¹ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[1:39]  ² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ³ sn See the note on synagogue in 1:21.

[2:3]  ⁴ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[2:3]  ⁵ tn The redundancy in this verse is characteristic of the author’s rougher style.

[3:3]  ⁶ tn Grk “Stand up in the middle.”

[3:3]  sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[3:33]  ⁷ tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.

[4:9]  ⁸ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).

[5:8]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:8]  ¹⁰ sn This is a parenthetical explanation by the author.

[5:9]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:9]  ¹² sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[5:10]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:32]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:54]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ¹⁷ sn See the note on Pharisees in 2:16.

[7:1]  ¹⁸ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:9]  ²⁰ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[7:34]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:34]  ²² sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.

[8:9]  ²³ sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.

[8:9]  ²⁴ tn The words “who ate” are not in the Greek text but have been supplied for clarity.

[8:9]  ²⁵ sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.

[8:13]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:30]  ²⁷ tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.

[8:30]  ²⁸ sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.

[9:29]  ²⁹ tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

[10:3]  ³⁰ tn Grk “But answering, he said to them.”

[11:12]  ³¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:17]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ³³ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

[14:24]  ³⁴ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ³⁵ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:24]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[14:57]  ³⁶ tn Grk “Some standing up gave false testimony against him, saying.”

[15:10]  ³⁷ sn This is a parenthetical note by the author.

[15:18]  ³⁸ tn Or “Long live the King of the Jews!”

[15:18]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).

[15:22]  ³⁹ tn Grk “him.”

[15:22]  ⁴⁰ tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.

[15:22]  ⁴¹ sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).

[15:47]  ⁴² tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.