Markus 3:27

3:27 But no one is able to enter a strong man’s ¹  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ² 

Markus 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ³  the whole crowd was on the shore by the lake.

Markus 4:8

4:8 But ⁴  other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.”

Markus 4:20

4:20 But ⁵  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

Markus 8:35

8:35 For whoever wants to save his life ⁶  will lose it, ⁷  but whoever loses his life for my sake and for the gospel will save it.

Markus 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ⁸  two hands and go into hell, ⁹  to the unquenchable fire.

Markus 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹⁰  two feet and be thrown into hell.

Markus 11:2

11:2 and said to them, “Go to the village ahead of you. ¹¹  As soon as you enter it, you will find a colt tied there that has never been ridden. ¹²  Untie it and bring it here.

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ¹³  in charge, assigning ¹⁴  to each his work, and commanded the doorkeeper to stay alert.

[3:27]  ¹ sn The strong man here pictures Satan.

[3:27]  ² sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[4:1]  ³ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[4:8]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[4:20]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:35]  ⁶ tn Or “soul” (throughout vv. 35-37).

[8:35]  ⁷ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:43]  ⁸ tn Grk “than having.”

[9:43]  ⁹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:45]  ¹⁰ tn Grk “than having.”

[11:2]  ¹¹ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ¹² tn Grk “a colt tied there on which no one of men has ever sat.”

[13:34]  ¹³ tn See the note on the word “slave” in 10:44.

[13:34]  ¹⁴ tn Grk “giving.”