Markus 1:6

1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. ¹ 

Markus 1:21

Jesus’ Authority

1:21 Then ²  they went to Capernaum. ³  When the Sabbath came, ⁴  Jesus ⁵  went into the synagogue ⁶  and began to teach.

Markus 2:5

2:5 When Jesus saw their ⁷  faith, he said to the paralytic, “Son, your sins are forgiven.” ⁸ 

Markus 3:23

3:23 So ⁹  he called them and spoke to them in parables: ¹⁰  “How can Satan cast out Satan?

Markus 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ¹¹  are my mother and my brothers!

Markus 6:1

Rejection at Nazareth

6:1 Now ¹²  Jesus left that place and came to his hometown, ¹³  and his disciples followed him.

Markus 6:13

6:13 They cast out many demons and anointed many sick people with oil and healed them.

Markus 6:53

Healing the Sick

6:53 After they had crossed over, they came to land at Gennesaret ¹⁴  and anchored there.

Markus 7:1

Breaking Human Traditions

7:1 Now ¹⁵  the Pharisees ¹⁶  and some of the experts in the law ¹⁷  who came from Jerusalem ¹⁸  gathered around him.

Markus 7:17

7:17 Now ¹⁹  when Jesus ²⁰  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ²¹  asked him to cast the demon out of her daughter.

Markus 7:31

Healing a Deaf Mute

7:31 Then ²²  Jesus ²³  went out again from the region of Tyre ²⁴  and came through Sidon ²⁵  to the Sea of Galilee in the region of the Decapolis. ²⁶ 

Markus 10:26

10:26 They were even more astonished and said ²⁷  to one another, “Then ²⁸  who can be saved?” ²⁹ 

Markus 10:41

10:41 Now ³⁰  when the other ten ³¹  heard this, ³²  they became angry with James and John.

Markus 11:26

11:26 [[EMPTY]] ³³ 

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ³⁴  for this reason, because you don’t know the scriptures or the power of God?

Markus 14:19

14:19 They were distressed, and one by one said to him, “Surely not I?”

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ³⁵ 

Markus 15:2

15:2 So ³⁶  Pilate asked him, “Are you the king ³⁷  of the Jews?” He replied, ³⁸  “You say so.” ³⁹ 

Markus 15:9

15:9 So Pilate asked them, ⁴⁰  “Do you want me to release the king of the Jews for you?”

Markus 15:16-17

Jesus is Mocked

15:16 So ⁴¹  the soldiers led him into the palace (that is, the governor’s residence) ⁴²  and called together the whole cohort. ⁴³  15:17 They put a purple cloak ⁴⁴  on him and after braiding ⁴⁵  a crown of thorns, ⁴⁶  they put it on him.

Markus 15:44

15:44 Pilate was surprised that he was already dead. He ⁴⁷  called the centurion and asked him if he had been dead for some time.

[1:6]  ¹ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[1:21]  ² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ³ sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[1:21]  map For location see Map1 D2; Map2 C3; Map3 B2.

[1:21]  ⁴ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[1:21]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ⁶ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

[2:5]  ⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ⁸ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[3:23]  ⁹ 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]  ¹⁰ 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.

[3:34]  ¹¹ tn Grk “Behold my mother and my brothers.”

[6:1]  ¹² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ¹³ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[6:53]  ¹⁴ sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).

[7:1]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ¹⁶ sn See the note on Pharisees in 2:16.

[7:1]  ¹⁷ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:17]  ¹⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:26]  ²¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:31]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:31]  ²⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:31]  ²⁵ map For location see Map1 A1; JP3 F3; JP4 F3.

[7:31]  ²⁶ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[10:26]  ²⁷ tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.

[10:26]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[10:26]  ²⁹ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[10:41]  ³⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:41]  ³¹ tn Grk “the ten.”

[10:41]  ³² tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.

[11:26]  ³³ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[12:24]  ³⁴ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[14:48]  ³⁵ 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).

[15:2]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ³⁷ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ³⁸ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ³⁹ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[15:9]  ⁴⁰ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:16]  ⁴¹ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ⁴² tn Grk “(that is, the praetorium).”

[15:16]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[15:16]  ⁴³ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[15:17]  ⁴⁴ sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).

[15:17]  ⁴⁵ tn Or “weaving.”

[15:17]  ⁴⁶ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[15:44]  ⁴⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.