Markus 1:32

1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

Markus 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ¹  are outside looking for you.”

Markus 4:10

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables.

Markus 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ²  Even the wind and sea obey him!” ³ 

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ⁴  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ⁵  and it is already very late.

Markus 8:22

A Two-stage Healing

8:22 Then ⁶  they came to Bethsaida. They brought a blind man to Jesus ⁷  and asked him to touch him.

Markus 9:20

9:20 So they brought the boy ⁸  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ⁹  fell on the ground and rolled around, foaming at the mouth.

Markus 9:28

9:28 Then, ¹⁰  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Markus 11:18

11:18 The chief priests and the experts in the law ¹¹  heard it and they considered how they could assassinate ¹²  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 11:27

The Authority of Jesus

11:27 They came again to Jerusalem. ¹³  While Jesus ¹⁴  was walking in the temple courts, ¹⁵  the chief priests, the experts in the law, ¹⁶  and the elders came up to him

Markus 12:16

12:16 So ¹⁷  they brought one, and he said to them, “Whose image ¹⁸  is this, and whose inscription?” They replied, ¹⁹  “Caesar’s.”

Markus 13:1

The Destruction of the Temple

13:1 Now ²⁰  as Jesus ²¹  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ²² 

[3:32]  ¹ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[4:41]  ² 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]  ³ 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.

[6:30]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:35]  ⁵ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[8:22]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ⁷ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[9:20]  ⁸ tn Grk “him.”

[9:20]  ⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:28]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:18]  ¹¹ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ¹² tn Grk “how they could destroy him.”

[11:27]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:27]  ¹⁵ tn Grk “the temple.”

[11:27]  ¹⁶ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:16]  ¹⁷ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[12:16]  ¹⁸ tn Or “whose likeness.”

[12:16]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[12:16]  ¹⁹ tn Grk “they said to him.”

[13:1]  ²⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ²² sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.