Markus 1:28

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

Markus 3:25

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

Markus 5:1

Healing of a Demoniac

5:1 So ²  they came to the other side of the lake, to the region of the Gerasenes. ³ 

Markus 7:22

7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Markus 7:34

7:34 Then ⁴  he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). ⁵ 

Markus 9:44

9:44 [[EMPTY]] ⁶ 

Markus 10:4

10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” ⁷ 

Markus 10:50

10:50 He threw off his cloak, jumped up, and came to Jesus.

Markus 11:22

11:22 Jesus said to them, “Have faith in God.

Markus 13:5

13:5 Jesus began to say to them, “Watch out ⁸  that no one misleads you.

Markus 14:17

14:17 Then, ⁹  when it was evening, he came to the house ¹⁰  with the twelve.

Markus 15:38

15:38 And the temple curtain ¹¹  was torn in two, from top to bottom.

[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.

[5:1]  ² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[5:1]  ³ tc The textual tradition here is quite complicated. Most later mss (A C ˹³ Ï sy^p,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א² L Δ Θ Ë¹ 28 33 565 579 700 892 1241 1424 al sy^s bo) have “Gergesenes.” Others (א* B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.

[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.

[7:34]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:34]  ⁵ sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.

[9:44]  ⁶ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[10:4]  ⁷ tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.

[10:4]  sn An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[13:5]  ⁸ tn Or “Be on guard.”

[14:17]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ¹⁰ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

[15:38]  ¹¹ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.