Markus 1:5

1:5 People ¹  from the whole Judean countryside and all of Jerusalem ²  were going out to him, and he was baptizing them ³  in the Jordan River as they confessed their sins.

Markus 1:20

1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Markus 2:19

2:19 Jesus ⁴  said to them, “The wedding guests ⁵  cannot fast while the bridegroom ⁶  is with them, can they? ⁷  As long as they have the bridegroom with them they do not fast.

Markus 3:11

3:11 And whenever the unclean spirits ⁸  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ⁹  comes and snatches the word ¹⁰  that was sown in them.

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ¹¹  and more will be added to you.

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 6:4

6:4 Then ¹⁴  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Markus 6:17

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ¹⁵  had married her.

Markus 6:21

6:21 But ¹⁶  a suitable day ¹⁷  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee.

Markus 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ¹⁸  from all the towns ¹⁹  and arrived there ahead of them. ²⁰ 

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. ²¹ 

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 8:3

8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Markus 9:28

9:28 Then, ²²  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Markus 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ²³  two hands and go into hell, ²⁴  to the unquenchable fire.

Markus 11:1

The Triumphal Entry

11:1 Now ²⁵  as they approached Jerusalem, ²⁶  near Bethphage ²⁷  and Bethany, at the Mount of Olives, ²⁸  Jesus ²⁹  sent two of his disciples

Markus 11:18

11:18 The chief priests and the experts in the law ³⁰  heard it and they considered how they could assassinate ³¹  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 12:12

12:12 Now ³²  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ³³  they left him and went away. ³⁴ 

Markus 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ³⁵  in heaven.

Markus 13:35

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn –

Markus 14:12

The Passover

14:12 Now ³⁶  on the first day of the feast of ³⁷  Unleavened Bread, when the Passover lamb is sacrificed, ³⁸  Jesus’ ³⁹  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ⁴⁰ 

Markus 14:32

Gethsemane

14:32 Then ⁴¹  they went to a place called Gethsemane, and Jesus ⁴²  said to his disciples, “Sit here while I pray.”

Markus 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ⁴³ 

Markus 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

[1:5]  ¹ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ³ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[2:19]  ⁴ tn Grk “And Jesus.”

[2:19]  ⁵ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ⁶ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[3:11]  ⁸ sn Unclean spirits refers to evil spirits.

[4:15]  ⁹ 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]  ¹⁰ 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.

[4:24]  ¹¹ tn Grk “by [the measure] with which you measure it will be measured to you.”

[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.

[6:4]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ¹⁵ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:21]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ¹⁷ tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[6:33]  ¹⁸ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ¹⁹ tn Or “cities.”

[6:33]  ²⁰ tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì^84vid [A ˹³] Ï sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).

[6:55]  ²¹ tn Grk “wherever they heard he was.”

[9:28]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:43]  ²³ tn Grk “than having.”

[9:43]  ²⁴ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[11:1]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ²⁷ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[11:1]  ²⁸ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[11:1]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:18]  ³⁰ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ³¹ tn Grk “how they could destroy him.”

[12:12]  ³² tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ³⁴ 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).

[12:25]  ³⁵ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[14:12]  ³⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ³⁷ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ³⁸ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ³⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ⁴⁰ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[14:32]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:17]  ⁴³ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.