Markus 2:19

2:19 Jesus ¹  said to them, “The wedding guests ²  cannot fast while the bridegroom ³  is with them, can they? ⁴  As long as they have the bridegroom with them they do not fast.

Markus 5:19

5:19 But ⁵  Jesus ⁶  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ⁷  that he had mercy on you.”

Markus 6:37

6:37 But he answered them, ⁸  “You ⁹  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ¹⁰  and give it to them to eat?”

Markus 8:33

8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ¹¹ 

Markus 11:21

11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.”

Markus 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ¹²  say that the Christ ¹³  is David’s son? ¹⁴ 

Markus 13:35

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn –

[2:19]  ¹ tn Grk “And Jesus.”

[2:19]  ² tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ³ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[5:19]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁷ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[6:37]  ⁸ tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

[6:37]  ⁹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ¹⁰ sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.

[8:33]  ¹¹ tn Grk “people’s.”

[12:35]  ¹² tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ¹³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  sn See the note on Christ in 8:29.

[12:35]  ¹⁴ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.