Markus 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ¹  they spoke to Jesus ²  at once about her.

Markus 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Markus 3:31

Jesus’ True Family

3:31 Then ³  Jesus’ ⁴  mother and his brothers ⁵  came. Standing ⁶  outside, they sent word to him, to summon him.

Markus 5:10

5:10 He begged Jesus ⁷  repeatedly not to send them out of the region.

Markus 6:6

6:6 And he was amazed because of their unbelief. Then ⁸  he went around among the villages and taught.

Markus 7:1

Breaking Human Traditions

7:1 Now ⁹  the Pharisees ¹⁰  and some of the experts in the law ¹¹  who came from Jerusalem ¹²  gathered around him.

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ¹³  asked him to cast the demon out of her daughter.

Markus 7:28

7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Markus 8:4

8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?”

Markus 9:10

9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

Markus 12:13

Paying Taxes to Caesar

12:13 Then ¹⁴  they sent some of the Pharisees ¹⁵  and Herodians ¹⁶  to trap him with his own words. ¹⁷ 

Markus 13:4

13:4 “Tell us, when will these things ¹⁸  happen? And what will be the sign that all these things are about to take place?”

Markus 14:45

14:45 When Judas ¹⁹  arrived, he went up to Jesus ²⁰  immediately and said, “Rabbi!” and kissed ²¹  him.

[1:30]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ⁴ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ⁵ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:10]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:1]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ¹⁰ sn See the note on Pharisees in 2:16.

[7:1]  ¹¹ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:26]  ¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[12:13]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹⁵ sn See the note on Pharisees in 2:16.

[12:13]  ¹⁶ sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.

[12:13]  ¹⁷ tn Grk “trap him in word.”

[13:4]  ¹⁸ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[14:45]  ¹⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ²¹ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.