Markus 1:15

1:15 He ¹  said, “The time is fulfilled and the kingdom of God ²  is near. Repent and believe the gospel!”

Markus 2:20

2:20 But the days are coming when the bridegroom will be taken from them, ³  and at that time ⁴  they will fast.

Markus 2:27

2:27 Then ⁵  he said to them, “The Sabbath was made for people, ⁶  not people for the Sabbath.

Markus 3:21

3:21 When his family ⁷  heard this they went out to restrain him, for they said, “He is out of his mind.”

Markus 4:37

4:37 Now ⁸  a great windstorm ⁹  developed and the waves were breaking into the boat, so that the boat was nearly swamped.

Markus 5:38

5:38 They came to the house of the synagogue ruler where ¹⁰  he saw noisy confusion and people weeping and wailing loudly. ¹¹ 

Markus 6:1

Rejection at Nazareth

6:1 Now ¹²  Jesus left that place and came to his hometown, ¹³  and his disciples followed him.

Markus 7:29

7:29 Then ¹⁴  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Markus 7:35

7:35 And immediately the man’s ¹⁵  ears were opened, his tongue loosened, and he spoke plainly.

Markus 8:14

The Yeast of the Pharisees and Herod

8:14 Now ¹⁶  they had forgotten to take bread, except for one loaf they had with them in the boat.

Markus 8:24

8:24 Regaining his sight ¹⁷  he said, “I see people, but they look like trees walking.”

Markus 9:10

9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

Markus 9:23-24

9:23 Then Jesus said to him, “‘If you are able?’ ¹⁸  All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

Markus 10:26

10:26 They were even more astonished and said ¹⁹  to one another, “Then ²⁰  who can be saved?” ²¹ 

Markus 10:31

10:31 But many who are first will be last, and the last first.”

Markus 11:6

11:6 They replied as Jesus had told them, and the bystanders ²²  let them go.

Markus 13:13

13:13 You will be hated by everyone because of my name. ²³  But the one who endures to the end will be saved. ²⁴ 

Markus 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ²⁵  ointment?

Markus 14:63

14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses?

Markus 15:44

15:44 Pilate was surprised that he was already dead. He ²⁶  called the centurion and asked him if he had been dead for some time.

[1:15]  ¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ² sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[2:20]  ³ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).

[2:20]  ⁴ tn Grk “then on that day.”

[2:27]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ⁶ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[3:21]  ⁷ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:21]  tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

[3:21]  sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

[4:37]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:37]  ⁹ 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.

[5:38]  ¹⁰ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ¹¹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[6:1]  ¹² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ¹³ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[7:29]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:35]  ¹⁵ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[8:14]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:24]  ¹⁷ tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”

[9:23]  ¹⁸ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[10:26]  ¹⁹ tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.

[10:26]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[10:26]  ²¹ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[11:6]  ²² tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.

[13:13]  ²³ sn See 1 Cor 1:25-31.

[13:13]  ²⁴ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[14:4]  ²⁵ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.

[15:44]  ²⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.