Markus 3:9

3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ¹  would not press toward him.

Markus 5:4

5:4 For his hands and feet had often been bound with chains and shackles, ²  but ³  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him.

Markus 6:4

6:4 Then ⁴  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Markus 6:25

6:25 Immediately she hurried back to the king and made her request: ⁵  “I want the head of John the Baptist on a platter immediately.”

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ⁶  immediately heard about him and came and fell at his feet.

Markus 7:32

7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him.

Markus 7:36

7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. ⁷ 

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ⁸  Jesus ⁹  called his disciples and said to them,

Markus 8:11

The Demand for a Sign

8:11 Then the Pharisees ¹⁰  came and began to argue with Jesus, asking for ¹¹  a sign from heaven ¹²  to test him.

Markus 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Markus 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ¹³  Jesus ¹⁴  did not want anyone to know,

Markus 10:15

10:15 I tell you the truth, ¹⁵  whoever does not receive ¹⁶  the kingdom of God like a child ¹⁷  will never ¹⁸  enter it.”

Markus 11:31-32

11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).

Markus 12:5

12:5 He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed.

Markus 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ¹⁹  – except the Father.

Markus 14:32

Gethsemane

14:32 Then ²⁰  they went to a place called Gethsemane, and Jesus ²¹  said to his disciples, “Sit here while I pray.”

Markus 14:44

14:44 (Now the betrayer ²²  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ²³ 

Markus 15:7

15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

Markus 15:21

The Crucifixion

15:21 The soldiers ²⁴  forced ²⁵  a passerby to carry his cross, ²⁶  Simon of Cyrene, who was coming in from the country ²⁷  (he was the father of Alexander and Rufus).

Markus 16:5

16:5 Then ²⁸  as they went into the tomb, they saw a young man dressed in a white robe ²⁹  sitting on the right side; and they were alarmed.

[3:9]  ¹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[5:4]  ² tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ³ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:4]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:25]  ⁵ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[7:25]  ⁶ sn Unclean spirit refers to an evil spirit.

[7:36]  ⁷ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

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

[8:1]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:11]  ¹⁰ sn See the note on Pharisees in 2:16.

[8:11]  ¹¹ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ¹² sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[9:30]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[10:15]  ¹⁶ sn On receive see John 1:12.

[10:15]  ¹⁷ 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]  ¹⁸ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[13:32]  ¹⁹ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

[14:32]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:44]  ²² tn Grk “the one who betrays him.”

[14:44]  ²³ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[15:21]  ²⁴ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ²⁵ tn Or “conscripted”; or “pressed into service.”

[15:21]  ²⁶ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

[15:21]  ²⁷ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[16:5]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ²⁹ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).