Markus 1:4

1:4 In the wilderness ¹  John the baptizer ²  began preaching a baptism of repentance for the forgiveness of sins. ³ 

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 ⁴  them.

Markus 1:35

Praying and Preaching

1:35 Then ⁵  Jesus ⁶  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ⁷ 

Markus 2:9

2:9 Which is easier, ⁸  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?

Markus 2:17

2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. ⁹  I have not come to call the righteous, but sinners.”

Markus 3:7

Crowds by the Sea

3:7 Then ¹⁰  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ¹¹  And from Judea,

Markus 3:11

3:11 And whenever the unclean spirits ¹²  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 3:22

3:22 The experts in the law ¹³  who came down from Jerusalem ¹⁴  said, “He is possessed by Beelzebul,” ¹⁵  and, “By the ruler ¹⁶  of demons he casts out demons.”

Markus 4:10

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables.

Markus 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ¹⁷  comes and snatches the word ¹⁸  that was sown in them.

Markus 4:39

4:39 So ¹⁹  he got up and rebuked ²⁰  the wind, and said to the sea, ²¹  “Be quiet! Calm down!” Then ²²  the wind stopped, and it was dead calm.

Markus 5:14

5:14 Now ²³  the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened.

Markus 5:35

5:35 While he was still speaking, people came from the synagogue ruler’s ²⁴  house saying, “Your daughter has died. Why trouble the teacher any longer?”

Markus 5:41

5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.”

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ²⁵  and it is already very late.

Markus 7:15

7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”

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 7:33

7:33 After Jesus ²⁶  took him aside privately, away from the crowd, he put his fingers in the man’s ²⁷  ears, and after spitting, he touched his tongue. ²⁸ 

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. ²⁹ 

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ³⁰  They ³¹  will kill him, ³²  and after three days he will rise.” ³³ 

Markus 11:4

11:4 So ³⁴  they went and found a colt tied at a door, outside in the street, and untied it.

Markus 12:7

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’

Markus 12:12

12:12 Now ³⁵  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ³⁶  they left him and went away. ³⁷ 

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 14:58

14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’”

Markus 15:29

15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days,

Markus 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ³⁸  they will place their hands on the sick and they will be well.”

[1:4]  ¹ tn Or “desert.”

[1:4]  ² tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[1:4]  ³ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.

[1:31]  ⁴ tn The imperfect verb is taken ingressively here.

[1:35]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ⁷ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[2:9]  ⁸ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[2:17]  ⁹ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[3:7]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ¹¹ 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.

[3:11]  ¹² sn Unclean spirits refers to evil spirits.

[3:22]  ¹³ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ¹⁵ 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]  ¹⁶ tn Or “prince.”

[4:15]  ¹⁷ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ¹⁸ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[4:39]  ¹⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:39]  ²⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ²¹ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.

[4:39]  ²² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ²³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.

[5:35]  ²⁴ sn See the note on synagogue rulers in 5:22.

[6:35]  ²⁵ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[7:33]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ²⁷ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ²⁸ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[7:36]  ²⁹ 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.”

[9:31]  ³⁰ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ³¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ³² tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ³³ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[11:4]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ³⁵ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ³⁷ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

[16:18]  ³⁸ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.