Markus 1:6

1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. ¹ 

Markus 1:23

1:23 Just then there was a man in their synagogue with an unclean spirit, ²  and he cried out, ³ 

Markus 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ⁴  they spoke to Jesus ⁵  at once about her.

Markus 1:39

1:39 So ⁶  he went into all of Galilee preaching in their synagogues ⁷  and casting out demons.

Markus 2:23

Lord of the Sabbath

2:23 Jesus ⁸  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ⁹  as they made their way.

Markus 4:2

4:2 He taught them many things in parables, ¹⁰  and in his teaching said to them:

Markus 4:33

The Use of Parables

4:33 So ¹¹  with many parables like these, he spoke the word to them, as they were able to hear.

Markus 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ¹² 

Markus 5:38

5:38 They came to the house of the synagogue ruler where ¹³  he saw noisy confusion and people weeping and wailing loudly. ¹⁴ 

Markus 5:42

5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. ¹⁵ 

Markus 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Markus 7:9-10

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ¹⁶  your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ ¹⁷  and, ‘Whoever insults his father or mother must be put to death.’ ¹⁸ 

Markus 7:28

7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Markus 8:8

8:8 Everyone ¹⁹  ate and was satisfied, and they picked up the broken pieces left over, seven baskets full.

Markus 8:16

8:16 So they began to discuss with one another about having no bread. ²⁰ 

Markus 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ²¹ 

Markus 10:11

10:11 So ²²  he told them, “Whoever divorces his wife and marries another commits adultery against her.

Markus 10:22

10:22 But at this statement, the man ²³  looked sad and went away sorrowful, for he was very rich. ²⁴ 

Markus 10:43

10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant,

Markus 11:7-8

11:7 Then ²⁵  they brought the colt to Jesus, threw their cloaks ²⁶  on it, and he sat on it. ²⁷  11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields.

Markus 12:2

12:2 At harvest time he sent a slave ²⁸  to the tenants to collect from them ²⁹  his portion of the crop. ³⁰ 

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ³¹  for this reason, because you don’t know the scriptures or the power of God?

Markus 13:15

13:15 The one on the roof ³²  must not come down or go inside to take anything out of his house. ³³ 

Markus 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Markus 14:47

14:47 One of the bystanders drew his sword and struck the high priest’s slave, ³⁴  cutting off his ear.

Markus 14:64

14:64 You have heard the blasphemy! What is your verdict?” ³⁵  They all condemned him as deserving death.

[1:6]  ¹ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[1:23]  ² sn Unclean spirit refers to an evil spirit.

[1:23]  ³ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:30]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ⁶ 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]  ⁷ sn See the note on synagogue in 1:21.

[2:23]  ⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁹ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[4:2]  ¹⁰ sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[4:33]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[5:27]  ¹² tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[5:38]  ¹³ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ¹⁴ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[5:42]  ¹⁵ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[7:9]  ¹⁶ 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.

[7:10]  ¹⁷ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ¹⁸ sn A quotation from Exod 21:17; Lev 20:9.

[8:8]  ¹⁹ tn Grk “They.”

[8:16]  ²⁰ tn Grk “And they were discussing with one another that they had no bread.”

[10:5]  ²¹ tn Grk “heart” (a collective singular).

[10:11]  ²² tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

[10:22]  ²³ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:22]  ²⁴ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[11:7]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ²⁶ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ²⁷ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[12:2]  ²⁸ tn See the note on the word “slave” in 10:44.

[12:2]  sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.

[12:2]  ²⁹ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ³⁰ tn Grk “from the fruits of the vineyard.”

[12:24]  ³¹ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[13:15]  ³² sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:15]  ³³ sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

[14:47]  ³⁴ tn See the note on the word “slave” in 10:44.

[14:64]  ³⁵ tn Grk “What do you think?”