Markus 2:6
Konteks2:6 Now some of the experts in the law 1 were sitting there, turning these things over in their minds: 2
Markus 5:1
Konteks5:1 So 3 they came to the other side of the lake, to the region of the Gerasenes. 4
Markus 5:17
Konteks5:17 Then 5 they asked Jesus 6 to leave their region.
Markus 5:28
Konteks5:28 for she kept saying, 7 “If only I touch his clothes, I will be healed.” 8
Markus 6:43
Konteks6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full.
Markus 7:1
Konteks7:1 Now 9 the Pharisees 10 and some of the experts in the law 11 who came from Jerusalem 12 gathered around him.
Markus 7:8
Konteks7:8 Having no regard 13 for the command of God, you hold fast to human tradition.” 14
Markus 14:26
Konteks14:26 After singing a hymn, 15 they went out to the Mount of Olives.
Markus 15:18
Konteks15:18 They began to salute him: “Hail, king of the Jews!” 16
Markus 15:26
Konteks15:26 The inscription 17 of the charge against him read, “The king of the Jews.”
Markus 15:35
Konteks15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 18
[2:6] 1 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:6] 2 tn Grk “Reasoning within their hearts.”
[5:1] 3 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[5:1] 4 tc The textual tradition here is quite complicated. Most later
[5:1] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[5:17] 5 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:17] 6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:28] 7 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.
[5:28] sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”
[7:1] 9 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:1] 10 sn See the note on Pharisees in 2:16.
[7:1] 11 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[7:1] 12 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:8] 13 tn Grk “Having left the command.”
[7:8] 14 tc The majority of
[14:26] 15 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[15:18] 16 tn Or “Long live the King of the Jews!”
[15:18] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[15:26] 17 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.
[15:35] 18 sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.