Markus 2:24

2:24 So ¹  the Pharisees ²  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Markus 4:13

4:13 He said to them, “Don’t you understand this parable? Then ³  how will you understand any parable?

Markus 5:39

5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Markus 8:16

8:16 So they began to discuss with one another about having no bread. ⁴ 

Markus 10:18

10:18 Jesus said to him, “Why do you call me good? ⁵  No one is good except God alone.

Markus 11:5

11:5 Some people standing there said to them, “What are you doing, untying that colt?”

Markus 11:28

11:28 and said, “By what authority ⁶  are you doing these things? Or who gave you this authority to do these things?”

Markus 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ⁷  ointment?

Markus 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Markus 15:2

15:2 So ⁸  Pilate asked him, “Are you the king ⁹  of the Jews?” He replied, ¹⁰  “You say so.” ¹¹ 

Markus 15:4

15:4 So Pilate asked him again, ¹²  “Have you nothing to say? See how many charges they are bringing against you!”

[2:24]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ² sn See the note on Pharisees in 2:16.

[4:13]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:16]  ⁴ tn Grk “And they were discussing with one another that they had no bread.”

[10:18]  ⁵ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[11:28]  ⁶ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[14:4]  ⁷ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.

[15:2]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁹ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ¹⁰ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ¹¹ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[15:4]  ¹² tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.