Markus 1:38

1:38 He replied, ¹  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ² 

Markus 3:27

3:27 But no one is able to enter a strong man’s ³  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ⁴ 

Markus 12:17

12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁵  And they were utterly amazed at him.

Markus 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ⁶  must marry ⁷  the widow and father children ⁸  for his brother.’ ⁹ 

Markus 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ¹⁰  you did not arrest me. But this has happened so that ¹¹  the scriptures would be fulfilled.”

[1:38]  ¹ tn Grk “And he said to them.”

[1:38]  ² tn Grk “Because for this purpose I have come forth.”

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

[3:27]  ⁴ 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.

[12:17]  ⁵ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[12:19]  ⁶ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ⁷ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ⁸ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ⁹ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[14:49]  ¹⁰ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ¹¹ tn Grk “But so that”; the verb “has happened” is implied.