Markus 3:7

Crowds by the Sea

3:7 Then ¹  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ²  And from Judea,

Markus 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ³  Even the wind and sea obey him!” ⁴ 

Markus 5:7

5:7 Then ⁵  he cried out with a loud voice, “Leave me alone, ⁶  Jesus, Son of the Most High God! I implore you by God ⁷  – do not torment me!”

Markus 11:27

The Authority of Jesus

11:27 They came again to Jerusalem. ⁸  While Jesus ⁹  was walking in the temple courts, ¹⁰  the chief priests, the experts in the law, ¹¹  and the elders came up to him

Markus 12:29-30

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love ¹²  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ¹³ 

Markus 12:40

12:40 They ¹⁴  devour widows’ property, ¹⁵  and as a show make long prayers. These men will receive a more severe punishment.”

Markus 14:10

The Plan to Betray Jesus

14:10 Then ¹⁶  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ¹⁷ 

Markus 15:31

15:31 In the same way even the chief priests – together with the experts in the law ¹⁸  – were mocking him among themselves: ¹⁹  “He saved others, but he cannot save himself!

Markus 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

[3:7]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[4:41]  ³ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[4:41]  ⁴ sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

[5:7]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ⁶ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ⁷ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[11:27]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:27]  ¹⁰ tn Grk “the temple.”

[11:27]  ¹¹ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:30]  ¹² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ¹³ sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[12:40]  ¹⁴ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ¹⁵ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[14:10]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ¹⁷ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[15:31]  ¹⁸ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[15:31]  ¹⁹ tn Grk “Mocking him, the chief priests…said among themselves.”