Markus 1:7

1:7 He proclaimed, ¹  “One more powerful than I am is coming after me; I am not worthy ²  to bend down and untie the strap ³  of his sandals.

Markus 3:4

3:4 Then ⁴  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Markus 4:38

4:38 But ⁵  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?”

Markus 8:26

8:26 Jesus ⁶  sent him home, saying, “Do not even go into the village.” ⁷ 

Markus 9:33

Questions About the Greatest

9:33 Then ⁸  they came to Capernaum. ⁹  After Jesus ¹⁰  was inside the house he asked them, “What were you discussing on the way?”

Markus 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Markus 10:11

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

Markus 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ¹²  also forgive you your sins.”

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

[1:7]  ² 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]  ³ 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.

[3:4]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:38]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:26]  ⁷ tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ Ë¹³ 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

[9:33]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ⁹ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[11:25]  ¹² tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.