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 2:9

2:9 Which is easier, ⁴  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. ⁵  I have not come to call the righteous, but sinners.”

Markus 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Markus 3:7

Crowds by the Sea

3:7 Then ⁶  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ⁷  And from Judea,

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 4:10

The Purpose of Parables

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

Markus 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ⁹  isn’t brought to be put under a basket ¹⁰  or under a bed, is it? Isn’t it to be placed on a lampstand?

Markus 6:10

6:10 He said to them, “Wherever you enter a house, stay there ¹¹  until you leave the area.

Markus 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ¹²  (that is, a gift for God),

Markus 9:5

9:5 So ¹³  Peter said to Jesus, ¹⁴  “Rabbi, it is good for us to be here. Let us make three shelters ¹⁵  – one for you, one for Moses, and one for Elijah.”

Markus 9:28

9:28 Then, ¹⁶  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Markus 9:37

9:37 “Whoever welcomes ¹⁷  one of these little children ¹⁸  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

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 12:32

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. ¹⁹ 

Markus 13:3

Signs of the End of the Age

13:3 So ²⁰  while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, ²¹  and Andrew asked him privately,

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ²²  He has been raised! ²³  He is not here. Look, there is the place where they laid 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.

[2:9]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ⁷ 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]  ⁸ sn Unclean spirits refers to evil spirits.

[4:21]  ⁹ 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]  ¹⁰ 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).

[6:10]  ¹¹ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[7:11]  ¹² sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[9:5]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ¹⁴ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ¹⁵ 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.

[9:28]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:37]  ¹⁷ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ¹⁸ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[12:32]  ¹⁹ sn A quotation from Deut 4:35.

[13:3]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:3]  ²¹ tn Grk “and James and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:6]  ²² sn See the note on Crucify in 15:13.

[16:6]  ²³ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.