Mark 6:12

6:12 So ¹  they went out and preached that all should repent.

Mark 13:10

13:10 First the gospel must be preached to all nations.

Mark 1:4

1:4 In the wilderness ²  John the baptizer ³  began preaching a baptism of repentance for the forgiveness of sins. ⁴ 

Mark 1:38-39

1:38 He replied, ⁵  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ⁶  1:39 So ⁷  he went into all of Galilee preaching in their synagogues ⁸  and casting out demons.

Mark 3:14

3:14 He ⁹  appointed twelve (whom he named apostles ¹⁰ ), ¹¹  so that they would be with him and he could send them to preach

Mark 7:36

7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. ¹² 

Mark 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Mark 1:7

1:7 He proclaimed, ¹³  “One more powerful than I am is coming after me; I am not worthy ¹⁴  to bend down and untie the strap ¹⁵  of his sandals.

Mark 1:14

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ¹⁶  Jesus went into Galilee and proclaimed the gospel ¹⁷  of God. ¹⁸ 

Mark 5:20

5:20 So ¹⁹  he went away and began to proclaim in the Decapolis ²⁰  what Jesus had done for him, ²¹  and all were amazed.

Mark 14:9

14:9 I tell you the truth, ²²  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Mark 1:45

1:45 But as the man ²³  went out he began to announce it publicly and spread the story widely, so that Jesus ²⁴  was no longer able to enter any town openly but stayed outside in remote places. Still ²⁵  they kept coming ²⁶  to him from everywhere.

Mark 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

[6:12]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:4]  ² tn Or “desert.”

[1:4]  ³ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[1:4]  ⁴ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.

[1:38]  ³ tn Grk “And he said to them.”

[1:38]  ⁴ tn Grk “Because for this purpose I have come forth.”

[1:39]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ⁵ sn See the note on synagogue in 1:21.

[3:14]  ⁵ tn Grk “And he.”

[3:14]  ⁶ sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ⁷ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[7:36]  ⁶ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

[1:7]  ⁷ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ⁸ tn Grk “of whom I am not worthy.”

[1:7]  ⁹ 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.

[1:14]  ⁸ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ⁹ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ¹⁰ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[5:20]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ¹⁰ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ¹¹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[14:9]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[1:45]  ¹¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ¹³ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ¹⁴ tn The imperfect verb has been translated iteratively.