Markus 1:17

1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ¹ 

Markus 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ²  them.

Markus 1:38

1:38 He replied, ³  “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.” ⁴ 

Markus 2:2

2:2 So many gathered that there was no longer any room, not even by ⁵  the door, and he preached the word to them.

Markus 2:27

2:27 Then ⁶  he said to them, “The Sabbath was made for people, ⁷  not people for the Sabbath.

Markus 3:23

3:23 So ⁸  he called them and spoke to them in parables: ⁹  “How can Satan cast out Satan?

Markus 4:13

4:13 He said to them, “Don’t you understand this parable? Then ¹⁰  how will you understand any parable?

Markus 4:34-35

4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Stilling of a Storm

4:35 On that day, when evening came, Jesus ¹¹  said to his disciples, “Let’s go across to the other side of the lake.” ¹² 

Markus 5:16

5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs.

Markus 5:39

5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Markus 5:43

5:43 He strictly ordered that no one should know about this, ¹³  and told them to give her something to eat.

Markus 6:10

6:10 He said to them, “Wherever you enter a house, stay there ¹⁴  until you leave the area.

Markus 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ¹⁵  your tradition.

Markus 7:14

7:14 Then ¹⁶  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Markus 8:15

8:15 And Jesus ¹⁷  ordered them, ¹⁸  “Watch out! Beware of the yeast of the Pharisees ¹⁹  and the yeast of Herod!”

Markus 9:29

9:29 He told them, “This kind can come out only by prayer.” ²⁰ 

Markus 9:36

9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them,

Markus 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ²¹ 

Markus 10:11

10:11 So ²²  he told them, “Whoever divorces his wife and marries another commits adultery against her.

Markus 11:5

11:5 Some people standing there said to them, “What are you doing, untying that colt?”

Markus 14:10

The Plan to Betray Jesus

14:10 Then ²³  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ²⁴ 

Markus 14:20

14:20 He said to them, “It is one of the twelve, one who dips his hand ²⁵  with me into the bowl. ²⁶ 

Markus 14:24

14:24 He said to them, “This is my blood, the blood ²⁷  of the covenant, ²⁸  that is poured out for many.

Markus 14:34

14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and 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? ²⁹ 

Markus 15:9

15:9 So Pilate asked them, ³⁰  “Do you want me to release the king of the Jews for you?”

Markus 15:14

15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!”

Markus 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

[1:17]  ¹ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[1:17]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 16; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[1:31]  ² tn The imperfect verb is taken ingressively here.

[1:38]  ³ tn Grk “And he said to them.”

[1:38]  ⁴ tn Grk “Because for this purpose I have come forth.”

[2:2]  ⁵ 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.

[2:27]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ⁷ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[3:23]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ⁹ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[4:13]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:35]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:35]  ¹² tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[5:43]  ¹³ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[6:10]  ¹⁴ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[7:9]  ¹⁵ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[7:14]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:15]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ¹⁸ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ¹⁹ sn See the note on Pharisees in 2:16.

[9:29]  ²⁰ tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

[10:5]  ²¹ tn Grk “heart” (a collective singular).

[10:11]  ²² tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

[14:10]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ²⁴ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:20]  ²⁵ tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.

[14:20]  ²⁶ 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.

[14:24]  ²⁷ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ²⁸ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:24]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[14:48]  ²⁹ 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).

[15:9]  ³⁰ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.