Mark 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 

Mark 1:11

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

Mark 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.

Mark 3:11

3:11 And whenever the unclean spirits ¹⁰  saw him, they fell down before him and cried out, “You are the Son of God.”

Mark 3:13

Appointing the Twelve Apostles

3:13 Now ¹¹  Jesus went up the mountain ¹²  and called for those he wanted, and they came to him.

Mark 4:2

4:2 He taught them many things in parables, ¹³  and in his teaching said to them:

Mark 4:31

4:31 It is like a mustard seed ¹⁴  that when sown in the ground, even though it is the smallest of all the seeds in the ground –

Mark 6:10

6:10 He said to them, “Wherever you enter a house, stay there ¹⁵  until you leave the area.

Mark 7:1

Breaking Human Traditions

7:1 Now ¹⁶  the Pharisees ¹⁷  and some of the experts in the law ¹⁸  who came from Jerusalem ¹⁹  gathered around him.

Mark 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ²⁰  your tradition.

Mark 7:14

7:14 Then ²¹  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Mark 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ²²  “You are the Christ.” ²³ 

Mark 10:13

Jesus and Little Children

10:13 Now ²⁴  people were bringing little children to him for him to touch, ²⁵  but the disciples scolded those who brought them. ²⁶ 

Mark 12:2

12:2 At harvest time he sent a slave ²⁷  to the tenants to collect from them ²⁸  his portion of the crop. ²⁹ 

Mark 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ³⁰ 

Mark 13:22

13:22 For false messiahs ³¹  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Mark 13:30

13:30 I tell you the truth, ³²  this generation ³³  will not pass away until all these things take place.

Mark 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Mark 16:13

16:13 They went back and told the rest, but they did not believe them.

[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.”

[3:1]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ⁹ sn See the note on synagogue in 1:21.

[3:1]  ¹⁰ sn Withered means the man’s hand was shrunken and paralyzed.

[3:11]  ¹⁰ sn Unclean spirits refers to evil spirits.

[3:13]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ¹⁴ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[4:2]  ¹⁶ sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[4:31]  ¹⁹ sn Mustard seeds are known for their tiny size.

[6:10]  ²² 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.

[7:1]  ²⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ²⁶ sn See the note on Pharisees in 2:16.

[7:1]  ²⁷ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:9]  ²⁸ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[7:14]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:29]  ³⁴ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ³⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:13]  ³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ³⁸ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

[10:13]  ³⁹ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

[12:2]  ⁴⁰ tn See the note on the word “slave” in 10:44.

[12:2]  ⁴¹ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ⁴² tn Grk “from the fruits of the vineyard.”

[12:10]  ⁴³ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[13:22]  ⁴⁶ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:30]  ⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[13:30]  ⁵⁰ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.