Markus 1:3

1:3 the voice of one shouting in the wilderness,

‘Prepare the way for the Lord,

make ¹  his paths straight.’” ² 

Markus 1:21

Jesus’ Authority

1:21 Then ³  they went to Capernaum. ⁴  When the Sabbath came, ⁵  Jesus ⁶  went into the synagogue ⁷  and began to teach.

Markus 2:7

2:7 “Why does this man speak this way? He is blaspheming! ⁸  Who can forgive sins but God alone?”

Markus 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁹  went out again by the sea. The whole crowd came to him, and he taught them.

Markus 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Markus 4:33

The Use of Parables

4:33 So ¹⁰  with many parables like these, he spoke the word to them, as they were able to hear.

Markus 5:10

5:10 He begged Jesus ¹¹  repeatedly not to send them out of the region.

Markus 5:22

5:22 Then ¹²  one of the synagogue rulers, ¹³  named Jairus, ¹⁴  came up, and when he saw Jesus, ¹⁵  he fell at his feet.

Markus 5:37-38

5:37 He did not let anyone follow him except Peter, James, ¹⁶  and John, the brother of James. 5:38 They came to the house of the synagogue ruler where ¹⁷  he saw noisy confusion and people weeping and wailing loudly. ¹⁸ 

Markus 7:14

7:14 Then ¹⁹  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Markus 11:8

11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields.

Markus 14:33

14:33 He took Peter, James, ²⁰  and John with him, and became very troubled and distressed.

Markus 14:45

14:45 When Judas ²¹  arrived, he went up to Jesus ²²  immediately and said, “Rabbi!” and kissed ²³  him.

Markus 14:56

14:56 Many gave false testimony against him, but their testimony did not agree.

Markus 14:63

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

Markus 15:19

15:19 Again and again ²⁴  they struck him on the head with a staff ²⁵  and spit on him. Then they knelt down and paid homage to him.

[1:3]  ¹ sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.

[1:3]  ² sn A quotation from Isa 40:3.

[1:21]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ⁴ sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[1:21]  map For location see Map1 D2; Map2 C3; Map3 B2.

[1:21]  ⁵ 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.

[1:21]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ⁷ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

[2:7]  ⁸ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[2:13]  ⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[4:33]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[5:10]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:22]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ¹³ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ¹⁴ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:37]  ¹⁶ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:38]  ¹⁷ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ¹⁸ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[7:14]  ¹⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:33]  ²⁰ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:45]  ²¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ²³ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[15:19]  ²⁴ tn The verb here has been translated as an iterative imperfect.

[15:19]  ²⁵ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.