Markus 1:8-9

1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

The Baptism and Temptation of Jesus

1:9 Now ¹  in those days Jesus came from Nazareth ²  in Galilee and was baptized by John in the Jordan River. ³ 

Markus 2:10

2:10 But so that you may know ⁴  that the Son of Man ⁵  has authority on earth to forgive sins,” – he said to the paralytic ⁶  –

Markus 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ⁷  are my mother and my brothers!

Markus 4:13

4:13 He said to them, “Don’t you understand this parable? Then ⁸  how will you understand any parable?

Markus 5:6

5:6 When he saw Jesus from a distance, he ran and bowed down before him.

Markus 5:37

5:37 He did not let anyone follow him except Peter, James, ⁹  and John, the brother of James.

Markus 5:39

5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Markus 8:4

8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?”

Markus 8:16

8:16 So they began to discuss with one another about having no bread. ¹⁰ 

Markus 9:23

9:23 Then Jesus said to him, “‘If you are able?’ ¹¹  All things are possible for the one who believes.”

Markus 10:23

10:23 Then ¹²  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 10:43

10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant,

Markus 11:28

11:28 and said, “By what authority ¹³  are you doing these things? Or who gave you this authority to do these things?”

Markus 12:21-22

12:21 The second married her and died without any children, and likewise the third. 12:22 None of the seven had children. Finally, the woman died too.

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ¹⁴  for this reason, because you don’t know the scriptures or the power of God?

Markus 14:29

14:29 Peter said to him, “Even if they all fall away, I will not!”

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ¹⁵ 

Markus 14:63

14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses?

Markus 14:71

14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!”

Markus 15:9

15:9 So Pilate asked them, ¹⁶  “Do you want me to release the king of the Jews for you?”

Markus 16:3

16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?”

Markus 16:16

16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

[1:9]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ³ tn “River” is not in the Greek text but is supplied for clarity.

[2:10]  ⁴ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ⁵ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ⁶ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[3:34]  ⁷ tn Grk “Behold my mother and my brothers.”

[4:13]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:37]  ⁹ tn Grk “and James,” 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.

[8:16]  ¹⁰ tn Grk “And they were discussing with one another that they had no bread.”

[9:23]  ¹¹ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[10:23]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:28]  ¹³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[12:24]  ¹⁴ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[14:48]  ¹⁵ 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).

[15:9]  ¹⁶ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.