Markus 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Markus 3:5

3:5 After looking around ¹  at them in anger, grieved by the hardness of their hearts, ²  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ³ 

Markus 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ⁴  comes and snatches the word ⁵  that was sown in them.

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁶  Jesus ⁷  began to teach them that the Son of Man must suffer ⁸  many things and be rejected by the elders, chief priests, and experts in the law, ⁹  and be killed, and after three days rise again.

Markus 9:2

The Transfiguration

9:2 Six days later ¹⁰  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ¹¹ 

Markus 10:1

Divorce

10:1 Then ¹²  Jesus ¹³  left that place and went to the region of Judea and ¹⁴  beyond the Jordan River. ¹⁵  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 10:42

10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

[3:5]  ¹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ² tn This term is a collective singular in the Greek text.

[3:5]  ³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[4:15]  ⁴ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ⁵ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:31]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁸ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:2]  ¹⁰ tn Grk “And after six days.”

[9:2]  ¹¹ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[10:1]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹⁴ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ¹⁵ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).