Markus 1:24

1:24 “Leave us alone, ¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²  of God!”

Markus 1:34

1:34 So ³  he healed many who were sick with various diseases and drove out many demons. ⁴  But ⁵  he would not permit the demons to speak, ⁶  because they knew him. ⁷ 

Markus 1:38

1:38 He replied, ⁸  “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.” ⁹ 

Markus 2:8

2:8 Now ¹⁰  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ¹¹  he said to them, “Why are you thinking such things in your hearts? ¹² 

Markus 3:4

3:4 Then ¹³  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ¹⁴  isn’t brought to be put under a basket ¹⁵  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Markus 5:30-31

5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Markus 5:33

5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth.

Markus 6:4

6:4 Then ¹⁶  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Markus 6:7

Sending Out the Twelve Apostles

6:7 Jesus ¹⁷  called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. ¹⁸ 

Markus 6:26

6:26 Although it grieved the king deeply, ¹⁹  he did not want to reject her request because of his oath and his guests.

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ²⁰  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ²¹  and it is already very late.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ²²  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 7:18

7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him?

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.” ²³ 

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 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ²⁴  Jesus ²⁵  called his disciples and said to them,

Markus 8:20

8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ²⁶  “Seven.”

Markus 9:5

9:5 So ²⁷  Peter said to Jesus, ²⁸  “Rabbi, it is good for us to be here. Let us make three shelters ²⁹  – one for you, one for Moses, and one for Elijah.”

Markus 9:26

9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ³⁰  looked so much like a corpse that many said, “He is dead!”

Markus 10:15

10:15 I tell you the truth, ³¹  whoever does not receive ³²  the kingdom of God like a child ³³  will never ³⁴  enter it.”

Markus 10:34

10:34 They will mock him, spit on him, flog ³⁵  him severely, and kill him. Yet ³⁶  after three days, ³⁷  he will rise again.”

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 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ⁴⁰  also forgive you your sins.”

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 12:9

12:9 What then will the owner of the vineyard do? He will come and destroy ⁴¹  those tenants and give the vineyard to others. ⁴² 

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. ⁴³ 

Markus 13:1

The Destruction of the Temple

13:1 Now ⁴⁴  as Jesus ⁴⁵  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ⁴⁶ 

Markus 14:11

14:11 When they heard this, they were delighted ⁴⁷  and promised to give him money. ⁴⁸  So ⁴⁹  Judas ⁵⁰  began looking for an opportunity to betray him.

Markus 14:32

Gethsemane

14:32 Then ⁵¹  they went to a place called Gethsemane, and Jesus ⁵²  said to his disciples, “Sit here while I pray.”

Markus 14:36

14:36 He said, “Abba, ⁵³  Father, all things are possible for you. Take this cup ⁵⁴  away from me. Yet not what I will, but what you will.”

Markus 14:60-61

14:60 Then ⁵⁵  the high priest stood up before them ⁵⁶  and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, ⁵⁷  “Are you the Christ, ⁵⁸  the Son of the Blessed One?”

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ⁵⁹  after he had Jesus flogged, ⁶⁰  he handed him over ⁶¹  to be crucified.

Markus 15:21

The Crucifixion

15:21 The soldiers ⁶²  forced ⁶³  a passerby to carry his cross, ⁶⁴  Simon of Cyrene, who was coming in from the country ⁶⁵  (he was the father of Alexander and Rufus).

[1:24]  ¹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ² sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[1:34]  ³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁴ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁶ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁷ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[1:38]  ⁸ tn Grk “And he said to them.”

[1:38]  ⁹ tn Grk “Because for this purpose I have come forth.”

[2:8]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ¹¹ tn Grk “they were thus reasoning within themselves.”

[2:8]  ¹² tn Grk “Why are you reasoning these things in your hearts?”

[3:4]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ¹⁴ sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

[4:21]  ¹⁵ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[6:4]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:7]  ¹⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁸ sn The phrase unclean spirits refers to evil spirits.

[6:26]  ¹⁹ tn Grk “and being deeply grieved, the king did not want.”

[6:30]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:35]  ²¹ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:45]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:27]  ²³ 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.

[8:1]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ²⁶ tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[9:5]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ²⁸ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ²⁹ 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.

[9:26]  ³⁰ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:15]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ³² sn On receive see John 1:12.

[10:15]  ³³ 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]  ³⁴ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[10:34]  ³⁵ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ³⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ³⁷ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[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.

[11:25]  ⁴⁰ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[12:9]  ⁴¹ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[12:9]  ⁴² sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[12:32]  ⁴³ sn A quotation from Deut 4:35.

[13:1]  ⁴⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ⁴⁶ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[14:11]  ⁴⁷ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[14:11]  ⁴⁸ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[14:11]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ⁵⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:32]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:36]  ⁵³ tn The word means “Father” in Aramaic.

[14:36]  ⁵⁴ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[14:60]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ⁵⁶ tn Grk “in the middle.”

[14:61]  ⁵⁷ tn Grk “questioned him and said to him.”

[14:61]  ⁵⁸ 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.

[15:15]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ⁶⁰ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

[15:15]  ⁶¹ tn Or “delivered him up.”

[15:21]  ⁶² tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ⁶³ tn Or “conscripted”; or “pressed into service.”

[15:21]  ⁶⁴ 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]  ⁶⁵ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).