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). ¹ 

Markus 1:38

1:38 He replied, ²  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ³ 

Markus 3:7

Crowds by the Sea

3:7 Then ⁴  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ⁵  And from Judea,

Markus 4:5

4:5 Other seed fell on rocky ground ⁶  where it did not have much soil. It sprang up at once because the soil was not deep. ⁷ 

Markus 4:8

4:8 But ⁸  other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.”

Markus 4:36

4:36 So ⁹  after leaving the crowd, they took him along, just as he was, in the boat, ¹⁰  and other boats were with him.

Markus 5:3

5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain.

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ¹¹  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 6:48

6:48 He ¹²  saw them straining at the oars, because the wind was against them. As the night was ending, ¹³  he came to them walking on the sea, ¹⁴  for ¹⁵  he wanted to pass by them. ¹⁶ 

Markus 6:55

6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. ¹⁷ 

Markus 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ¹⁸  (that is, a gift for God),

Markus 7:19

7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ¹⁹  (This means all foods are clean.) ²⁰ 

Markus 7:27

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ²¹ 

Markus 8:11

The Demand for a Sign

8:11 Then the Pharisees ²²  came and began to argue with Jesus, asking for ²³  a sign from heaven ²⁴  to test him.

Markus 9:5

9:5 So ²⁵  Peter said to Jesus, ²⁶  “Rabbi, it is good for us to be here. Let us make three shelters ²⁷  – one for you, one for Moses, and one for Elijah.”

Markus 9:37

9:37 “Whoever welcomes ²⁸  one of these little children ²⁹  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

Markus 10:19

10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” ³⁰ 

Markus 10:35

The Request of James and John

10:35 Then ³¹  James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.”

Markus 12:32

12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. ³² 

Markus 13:19

13:19 For in those days there will be suffering ³³  unlike anything that has happened ³⁴  from the beginning of the creation that God created until now, or ever will happen.

Markus 13:27

13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. ³⁵ 

Markus 13:29

13:29 So also you, when you see these things happening, know ³⁶  that he is near, right at the door.

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ³⁷  in charge, assigning ³⁸  to each his work, and commanded the doorkeeper to stay alert.

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ³⁹  were trying to find a way ⁴⁰  to arrest Jesus ⁴¹  by stealth and kill him.

Markus 14:15

14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.”

Markus 14:20

14:20 He said to them, “It is one of the twelve, one who dips his hand ⁴²  with me into the bowl. ⁴³ 

Markus 14:25

14:25 I tell you the truth, ⁴⁴  I will no longer drink of the fruit ⁴⁵  of the vine until that day when I drink it new in the kingdom of God.”

Markus 14:30

14:30 Jesus said to him, “I tell you the truth, ⁴⁶  today – this very night – before a rooster crows twice, you will deny me three times.”

Markus 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ⁴⁷  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ⁴⁸ 

Markus 15:21

The Crucifixion

15:21 The soldiers ⁴⁹  forced ⁵⁰  a passerby to carry his cross, ⁵¹  Simon of Cyrene, who was coming in from the country ⁵²  (he was the father of Alexander and Rufus).

Markus 15:43

15:43 Joseph of Arimathea, a highly regarded member of the council, ⁵³  who was himself looking forward to ⁵⁴  the kingdom of God, ⁵⁵  went boldly to Pilate and asked for the body of Jesus. ⁵⁶ 

Markus 16:9

The Longer Ending of Mark

16:9 ⁵⁷ [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.

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

[1:38]  ² tn Grk “And he said to them.”

[1:38]  ³ tn Grk “Because for this purpose I have come forth.”

[3:7]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ⁵ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[4:5]  ⁶ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[4:5]  ⁷ tn Grk “it did not have enough depth of earth.”

[4:8]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[4:36]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ¹⁰ 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.

[6:30]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:48]  ¹² 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]  ¹³ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ¹⁴ tn Or “on the lake.”

[6:48]  ¹⁵ 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]  ¹⁶ 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.

[6:55]  ¹⁷ tn Grk “wherever they heard he was.”

[7:11]  ¹⁸ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[7:19]  ¹⁹ tn Or “into the latrine.”

[7:19]  ²⁰ sn This is a parenthetical note by the author.

[7:27]  ²¹ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:27]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[8:11]  ²² sn See the note on Pharisees in 2:16.

[8:11]  ²³ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ²⁴ 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.

[9:5]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ²⁶ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ²⁷ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

[9:37]  ²⁸ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ²⁹ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[10:19]  ³⁰ sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.

[10:35]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:32]  ³² sn A quotation from Deut 4:35.

[13:19]  ³³ tn Traditionally, “tribulation.”

[13:19]  ³⁴ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[13:27]  ³⁵ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[13:29]  ³⁶ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[13:34]  ³⁷ tn See the note on the word “slave” in 10:44.

[13:34]  ³⁸ tn Grk “giving.”

[14:1]  ³⁹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ⁴⁰ tn Grk “were seeking how.”

[14:1]  ⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:20]  ⁴² tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.

[14:20]  ⁴³ sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[14:25]  ⁴⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:25]  ⁴⁵ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[14:30]  ⁴⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[15:1]  ⁴⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ⁴⁸ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

[15:21]  ⁴⁹ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ⁵⁰ tn Or “conscripted”; or “pressed into service.”

[15:21]  ⁵¹ 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]  ⁵² tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[15:43]  ⁵³ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[15:43]  ⁵⁴ tn Or “waiting for.”

[15:43]  ⁵⁵ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ⁵⁶ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[16:9]  ⁵⁷ tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

[16:9]  sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.