Markus 2:8

2:8 Now ¹  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ²  he said to them, “Why are you thinking such things in your hearts? ³ 

Markus 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

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 3:17

3:17 to James and his brother John, the sons of Zebedee, ⁵  he gave the name Boanerges (that is, “sons of thunder”);

Markus 4:11-12

4:11 He said to them, “The secret ⁶  of the kingdom of God has been given ⁷  to you. But to those outside, everything is in parables,

4:12 so that although they look they may look but not see,

and although they hear they may hear but not understand,

so they may not repent and be forgiven.” ⁸ 

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ⁹  isn’t brought to be put under a basket ¹⁰  or under a bed, is it? Isn’t it to be placed on a lampstand?

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, ¹¹  and more will be added to you.

Markus 6:7-8

Sending Out the Twelve Apostles

6:7 Jesus ¹²  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ¹³  6:8 He instructed them to take nothing for the journey except a staff ¹⁴  – no bread, no bag, ¹⁵  no money in their belts –

Markus 6:38

6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.”

Markus 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ¹⁶  “Have courage! It is I. Do not be afraid.”

Markus 7:18

7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him?

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ¹⁷  Jesus ¹⁸  called his disciples and said to them,

Markus 8:17

8:17 When he learned of this, ¹⁹  Jesus said to them, “Why are you arguing ²⁰  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Markus 9:7

9:7 Then ²¹  a cloud ²²  overshadowed them, ²³  and a voice came from the cloud, “This is my one dear Son. ²⁴  Listen to him!” ²⁵ 

Markus 9:19

9:19 He answered them, ²⁶  “You ²⁷  unbelieving ²⁸  generation! How much longer ²⁹  must I be with you? How much longer must I endure ³⁰  you? ³¹  Bring him to me.”

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 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ³²  but not for God; all things are possible for God.”

Markus 11:29

11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things:

Markus 12:16

12:16 So ³³  they brought one, and he said to them, “Whose image ³⁴  is this, and whose inscription?” They replied, ³⁵  “Caesar’s.”

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ³⁶  for this reason, because you don’t know the scriptures or the power of God?

Markus 12:28

The Greatest Commandment

12:28 Now ³⁷  one of the experts in the law ³⁸  came and heard them debating. When he saw that Jesus ³⁹  answered them well, he asked him, “Which commandment is the most important of all?”

Markus 12:44

12:44 For they all gave out of their wealth. ⁴⁰  But she, out of her poverty, put in what she had to live on, everything she had.” ⁴¹ 

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ⁴²  to councils ⁴³  and beaten in the synagogues. ⁴⁴  You will stand before governors and kings ⁴⁵  because of me, as a witness to them.

Markus 14:7

14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! ⁴⁶ 

Markus 14:16

14:16 So ⁴⁷  the disciples left, went ⁴⁸  into the city, and found things just as he had told them, ⁴⁹  and they prepared the Passover.

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 14:27

The Prediction of Peter’s Denial

14:27 Then ⁵⁰  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ⁵¹ 

Markus 14:44

14:44 (Now the betrayer ⁵²  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ⁵³ 

Markus 15:12

15:12 So Pilate spoke to them again, ⁵⁴  “Then what do you want me to do ⁵⁵  with the one you call king of the Jews?”

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ⁵⁶  after he had Jesus flogged, ⁵⁷  he handed him over ⁵⁸  to be crucified.

Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

[2:8]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ² tn Grk “they were thus reasoning within themselves.”

[2:8]  ³ tn Grk “Why are you reasoning these things in your hearts?”

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

[3:17]  ⁵ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[4:11]  ⁶ 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]  ⁷ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:12]  ⁸ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[4:21]  ⁹ sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

[4:21]  ¹⁰ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[4:24]  ¹¹ tn Grk “by [the measure] with which you measure it will be measured to you.”

[6:7]  ¹² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹³ sn The phrase unclean spirits refers to evil spirits.

[6:8]  ¹⁴ sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

[6:8]  ¹⁵ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[6:50]  ¹⁶ tn Grk “he spoke with them, and said to them.”

[8:1]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:17]  ¹⁹ tn Or “becoming aware of it.”

[8:17]  ²⁰ tn Or “discussing.”

[9:7]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ²² sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ²³ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ²⁴ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ²⁵ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:19]  ²⁶ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ²⁷ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ²⁸ tn Or “faithless.”

[9:19]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:19]  ²⁹ tn Grk “how long.”

[9:19]  ³⁰ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ³¹ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:27]  ³² tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[12:16]  ³³ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[12:16]  ³⁴ tn Or “whose likeness.”

[12:16]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[12:16]  ³⁵ tn Grk “they said to him.”

[12:24]  ³⁶ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[12:28]  ³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:28]  ³⁸ tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:28]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:44]  ⁴⁰ tn Grk “out of what abounded to them.”

[12:44]  ⁴¹ sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.

[13:9]  ⁴² tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ⁴³ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ⁴⁴ sn See the note on synagogue in 1:21.

[13:9]  ⁴⁵ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[14:7]  ⁴⁶ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[14:16]  ⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ⁴⁸ tn Grk “and came.”

[14:16]  ⁴⁹ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[14:27]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ⁵¹ sn A quotation from Zech 13:7.

[14:44]  ⁵² tn Grk “the one who betrays him.”

[14:44]  ⁵³ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[15:12]  ⁵⁴ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ⁵⁵ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

[15:15]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ⁵⁷ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

[15:15]  ⁵⁸ tn Or “delivered him up.”