Markus 1:28

1:28 So ¹  the news about him spread quickly throughout all the region around Galilee.

Markus 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ²  they spoke to Jesus ³  at once about her.

Markus 1:33

1:33 The whole town gathered by the door.

Markus 1:42

1:42 The leprosy left him at once, and he was clean.

Markus 3:24-25

3:24 If ⁴  a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand.

Markus 3:33

3:33 He answered them and said, “Who are my mother and my brothers?” ⁵ 

Markus 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Markus 7:12

7:12 then you no longer permit him to do anything for his father or mother.

Markus 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Markus 11:30

11:30 John’s baptism – was it from heaven or from people? ⁶  Answer me.”

Markus 12:22

12:22 None of the seven had children. Finally, the woman died too.

Markus 13:31

13:31 Heaven and earth will pass away, but my words will never pass away. ⁷ 

Markus 15:26

15:26 The inscription ⁸  of the charge against him read, “The king of the Jews.”

[1:28]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:24]  ⁴ sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[3:33]  ⁵ tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.

[11:30]  ⁶ tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[11:30]  sn The question is whether John’s ministry was of divine or human origin.

[13:31]  ⁷ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.

[15:26]  ⁸ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.