Markus 1:39

1:39 So ¹  he went into all of Galilee preaching in their synagogues ²  and casting out demons.

Markus 2:7

2:7 “Why does this man speak this way? He is blaspheming! ³  Who can forgive sins but God alone?”

Markus 2:24

2:24 So ⁴  the Pharisees ⁵  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Markus 3:6

3:6 So ⁶  the Pharisees ⁷  went out immediately and began plotting with the Herodians, ⁸  as to how they could assassinate ⁹  him.

Markus 3:13

Appointing the Twelve Apostles

3:13 Now ¹⁰  Jesus went up the mountain ¹¹  and called for those he wanted, and they came to him.

Markus 3:23

3:23 So ¹²  he called them and spoke to them in parables: ¹³  “How can Satan cast out Satan?

Markus 4:2

4:2 He taught them many things in parables, ¹⁴  and in his teaching said to them:

Markus 4:13

4:13 He said to them, “Don’t you understand this parable? Then ¹⁵  how will you understand any parable?

Markus 6:52

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

Markus 7:35

7:35 And immediately the man’s ¹⁶  ears were opened, his tongue loosened, and he spoke plainly.

Markus 10:12

10:12 And if she divorces her husband and marries another, she commits adultery.” ¹⁷ 

Markus 10:18

10:18 Jesus said to him, “Why do you call me good? ¹⁸  No one is good except God alone.

Markus 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ¹⁹  the sun will be darkened and the moon will not give its light;

Markus 13:26

13:26 Then everyone ²⁰  will see the Son of Man arriving in the clouds ²¹  with great power and glory.

Markus 14:51

14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him,

Markus 15:16

Jesus is Mocked

15:16 So ²²  the soldiers led him into the palace (that is, the governor’s residence) ²³  and called together the whole cohort. ²⁴ 

Markus 16:15

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

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

[1:39]  ² sn See the note on synagogue in 1:21.

[2:7]  ³ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[2:24]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ⁵ sn See the note on Pharisees in 2:16.

[3:6]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ⁷ sn See the note on Pharisees in 2:16.

[3:6]  ⁸ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ⁹ tn Grk “destroy.”

[3:13]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ¹¹ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:13]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[3:23]  ¹² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ¹³ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[4:2]  ¹⁴ 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.

[4:13]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:35]  ¹⁶ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[10:12]  ¹⁷ sn It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.

[10:18]  ¹⁸ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[13:24]  ¹⁹ tn Traditionally, “tribulation.”

[13:26]  ²⁰ tn Grk “they.”

[13:26]  ²¹ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[15:16]  ²² tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ²³ tn Grk “(that is, the praetorium).”

[15:16]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[15:16]  ²⁴ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.