Markus 1:9

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 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ⁴  in you I take great delight.” ⁵ 

Markus 3:1

Healing a Withered Hand

3:1 Then ⁶  Jesus ⁷  entered the synagogue ⁸  again, and a man was there who had a withered ⁹  hand.

Markus 3:31

Jesus’ True Family

3:31 Then ¹⁰  Jesus’ ¹¹  mother and his brothers ¹²  came. Standing ¹³  outside, they sent word to him, to summon him.

Markus 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Markus 7:14

7:14 Then ¹⁴  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Markus 10:10

10:10 In the house once again, the disciples asked him about this.

Markus 10:16

10:16 After he took the children in his arms, he placed his hands on them and blessed them.

Markus 10:23

10:23 Then ¹⁵  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 12:13

Paying Taxes to Caesar

12:13 Then ¹⁶  they sent some of the Pharisees ¹⁷  and Herodians ¹⁸  to trap him with his own words. ¹⁹ 

[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.

[1:11]  ⁴ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ⁵ tn Or “with you I am well pleased.”

[1:11]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[3:1]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ⁸ sn See the note on synagogue in 1:21.

[3:1]  ⁹ sn Withered means the man’s hand was shrunken and paralyzed.

[3:31]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ¹¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ¹² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:14]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹⁷ sn See the note on Pharisees in 2:16.

[12:13]  ¹⁸ sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.

[12:13]  ¹⁹ tn Grk “trap him in word.”