Markus 1:7

1:7 He proclaimed, ¹  “One more powerful than I am is coming after me; I am not worthy ²  to bend down and untie the strap ³  of his sandals.

Markus 1:22

1:22 The people there ⁴  were amazed by his teaching, because he taught them like one who had authority, ⁵  not like the experts in the law. ⁶ 

Markus 1:38

1:38 He replied, ⁷  “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.” ⁸ 

Markus 3:6

3:6 So ⁹  the Pharisees ¹⁰  went out immediately and began plotting with the Herodians, ¹¹  as to how they could assassinate ¹²  him.

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 ¹³  had married her.

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ¹⁴  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 13:1

The Destruction of the Temple

13:1 Now ¹⁵  as Jesus ¹⁶  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ¹⁷ 

Markus 14:32

Gethsemane

14:32 Then ¹⁸  they went to a place called Gethsemane, and Jesus ¹⁹  said to his disciples, “Sit here while I pray.”

Markus 16:1

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ²⁰  so that they might go and anoint him.

[1:7]  ¹ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ² tn Grk “of whom I am not worthy.”

[1:7]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:7]  ³ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[1:22]  ⁴ tn Grk “They.”

[1:22]  ⁵ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ⁶ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[1:38]  ⁷ tn Grk “And he said to them.”

[1:38]  ⁸ tn Grk “Because for this purpose I have come forth.”

[3:6]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ¹⁰ sn See the note on Pharisees in 2:16.

[3:6]  ¹¹ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ¹² tn Grk “destroy.”

[6:17]  ¹³ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:35]  ¹⁴ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[13:1]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ¹⁷ 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.

[14:32]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ²⁰ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[16:1]  sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.