Mark 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ¹  boat mending nets.

Mark 3:7

Crowds by the Sea

3:7 Then ²  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ³  And from Judea,

Mark 3:22

3:22 The experts in the law ⁴  who came down from Jerusalem ⁵  said, “He is possessed by Beelzebul,” ⁶  and, “By the ruler ⁷  of demons he casts out demons.”

Mark 4:11

4:11 He said to them, “The secret ⁸  of the kingdom of God has been given ⁹  to you. But to those outside, everything is in parables,

Mark 6:21

6:21 But ¹⁰  a suitable day ¹¹  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee.

Mark 7:3

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ¹²  holding fast to the tradition of the elders.

Mark 7:28

7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Mark 12:2

12:2 At harvest time he sent a slave ¹³  to the tenants to collect from them ¹⁴  his portion of the crop. ¹⁵ 

Mark 12:17

12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹⁶  And they were utterly amazed at him.

Mark 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ¹⁷  the sun will be darkened and the moon will not give its light;

Mark 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ¹⁸  – except the Father.

Mark 14:47

14:47 One of the bystanders drew his sword and struck the high priest’s slave, ¹⁹  cutting off his ear.

Mark 14:53

Condemned by the Sanhedrin

14:53 Then ²⁰  they led Jesus to the high priest, and all the chief priests and elders and experts in the law ²¹  came together.

Mark 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ²²  after he had Jesus flogged, ²³  he handed him over ²⁴  to be crucified.

Mark 16:1

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ²⁵  so that they might go and anoint him.

[1:19]  ¹ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[3:7]  ² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ³ 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.

[3:22]  ³ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ⁵ tn Grk “He has Beelzebul.”

[3:22]  ⁶ tn Or “prince.”

[4:11]  ⁴ tn Grk “the mystery.”

[4:11]  ⁵ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[6:21]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ⁶ tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[7:3]  ⁶ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[12:2]  ⁷ tn See the note on the word “slave” in 10:44.

[12:2]  ⁸ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ⁹ tn Grk “from the fruits of the vineyard.”

[12:17]  ⁸ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[13:24]  ⁹ tn Traditionally, “tribulation.”

[13:32]  ¹⁰ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

[14:47]  ¹¹ tn See the note on the word “slave” in 10:44.

[14:53]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:53]  ¹³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:15]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ¹⁴ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  ¹⁵ tn Or “delivered him up.”

[16:1]  ¹⁴ 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.