Markus 1:10

1:10 And just as Jesus ¹  was coming up out of the water, he saw the heavens ²  splitting apart and the Spirit descending on him like a dove. ³ 

Markus 1:22

1:22 The people there ⁴  were amazed by his teaching, because he taught them like one who had authority, ⁵  not like the experts in the law. ⁶ 

Markus 4:26-27

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground. 4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.

Markus 4:31

4:31 It is like a mustard seed ⁷  that when sown in the ground, even though it is the smallest of all the seeds in the ground –

Markus 4:36

4:36 So ⁸  after leaving the crowd, they took him along, just as he was, in the boat, ⁹  and other boats were with him.

Markus 5:13

5:13 Jesus ¹⁰  gave them permission. ¹¹  So ¹²  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

Markus 6:15

6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.”

Markus 6:34

6:34 As Jesus ¹³  came ashore ¹⁴  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ¹⁵  he taught them many things.

Markus 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ¹⁶  is far from me.

Markus 8:9

8:9 There were about four thousand ¹⁷  who ate. ¹⁸  Then he dismissed them. ¹⁹ 

Markus 8:24

8:24 Regaining his sight ²⁰  he said, “I see people, but they look like trees walking.”

Markus 9:21

9:21 Jesus ²¹  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 10:1

Divorce

10:1 Then ²²  Jesus ²³  left that place and went to the region of Judea and ²⁴  beyond the Jordan River. ²⁵  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 10:15

10:15 I tell you the truth, ²⁶  whoever does not receive ²⁷  the kingdom of God like a child ²⁸  will never ²⁹  enter it.”

Markus 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ³⁰  in heaven.

Markus 12:31

12:31 The second is: ‘Love your neighbor as yourself.’ ³¹  There is no other commandment greater than these.”

Markus 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ³²  and to love your neighbor as yourself ³³  is more important than all burnt offerings and sacrifices.”

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ³⁴  in charge, assigning ³⁵  to each his work, and commanded the doorkeeper to stay alert.

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ³⁶ 

Markus 14:72

14:72 Immediately a rooster ³⁷  crowed a second time. Then ³⁸  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ³⁹ 

[1:10]  ¹ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ² tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ³ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:22]  ⁴ tn Grk “They.”

[1:22]  ⁵ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ⁶ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:31]  ⁷ sn Mustard seeds are known for their tiny size.

[4:36]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ⁹ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

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

[5:13]  ¹¹ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ¹² tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[6:34]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ¹⁴ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[7:6]  ¹⁶ tn The term “heart” is a collective singular in the Greek text.

[8:9]  ¹⁷ 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]  ¹⁸ tn The words “who ate” are not in the Greek text but have been supplied for clarity.

[8:9]  ¹⁹ 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.

[8:24]  ²⁰ tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”

[9:21]  ²¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ²³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ²⁴ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ²⁵ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[10:15]  ²⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ²⁷ sn On receive see John 1:12.

[10:15]  ²⁸ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ²⁹ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[12:25]  ³⁰ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[12:31]  ³¹ sn A quotation from Lev 19:18.

[12:33]  ³² sn A quotation from Deut 6:5.

[12:33]  ³³ sn A quotation from Lev 19:18.

[13:34]  ³⁴ tn See the note on the word “slave” in 10:44.

[13:34]  ³⁵ tn Grk “giving.”

[14:48]  ³⁶ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[14:72]  ³⁷ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ³⁹ tn Grk “he wept deeply.”