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 1:16

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ⁴ 

Markus 1:19-20

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ⁵  boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ⁶  the door, and he preached the word to them.

Markus 3:9

3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ⁷  would not press toward him.

Markus 3:22

3:22 The experts in the law ⁸  who came down from Jerusalem ⁹  said, “He is possessed by Beelzebul,” ¹⁰  and, “By the ruler ¹¹  of demons he casts out demons.”

Markus 4:36

4:36 So ¹²  after leaving the crowd, they took him along, just as he was, in the boat, ¹³  and other boats were with him.

Markus 5:18-19

5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ¹⁴  with him. 5:19 But ¹⁵  Jesus ¹⁶  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ¹⁷  that he had mercy on you.”

Markus 6:5

6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them.

Markus 6:7-8

Sending Out the Twelve Apostles

6:7 Jesus ¹⁸  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ¹⁹  6:8 He instructed them to take nothing for the journey except a staff ²⁰  – no bread, no bag, ²¹  no money in their belts –

Markus 6:48

6:48 He ²²  saw them straining at the oars, because the wind was against them. As the night was ending, ²³  he came to them walking on the sea, ²⁴  for ²⁵  he wanted to pass by them. ²⁶ 

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ²⁷  immediately heard about him and came and fell at his feet.

Markus 8:12

8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ²⁸  no sign will be given to this generation.”

Markus 8:22

A Two-stage Healing

8:22 Then ²⁹  they came to Bethsaida. They brought a blind man to Jesus ³⁰  and asked him to touch him.

Markus 8:34

Following Jesus

8:34 Then ³¹  Jesus ³²  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ³³  he must deny ³⁴  himself, take up his cross, ³⁵  and follow me.

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ³⁶  “Children, how hard it is ³⁷  to enter the kingdom of God!

Markus 11:14

11:14 He said to it, ³⁸  “May no one ever eat fruit from you again.” And his disciples heard it. ³⁹ 

Markus 14:13-14

14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ⁴⁰  of water will meet you. Follow him. 14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’

Markus 14:55

14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything.

Markus 14:61

14:61 But he was silent and did not answer. Again the high priest questioned him, ⁴¹  “Are you the Christ, ⁴²  the Son of the Blessed One?”

[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.

[1:16]  ⁴ sn This is a parenthetical comment by the author.

[1:19]  ⁵ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[2:2]  ⁶ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[3:9]  ⁷ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[3:22]  ⁸ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ¹⁰ tn Grk “He has Beelzebul.”

[3:22]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[3:22]  ¹¹ tn Or “prince.”

[4:36]  ¹² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ¹³ 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.

[5:18]  ¹⁴ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[5:19]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ¹⁷ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[6:7]  ¹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁹ sn The phrase unclean spirits refers to evil spirits.

[6:8]  ²⁰ 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]  ²¹ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[6:48]  ²² tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ²³ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ²⁴ tn Or “on the lake.”

[6:48]  ²⁵ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ²⁶ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[7:25]  ²⁷ sn Unclean spirit refers to an evil spirit.

[8:12]  ²⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:22]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ³⁰ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ³³ tn Grk “to follow after me.”

[8:34]  ³⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ³⁵ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[10:24]  ³⁶ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ³⁷ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

[11:14]  ³⁸ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ³⁹ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[14:13]  ⁴⁰ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

[14:61]  ⁴¹ tn Grk “questioned him and said to him.”

[14:61]  ⁴² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.