Markus 1:22

1:22 The people there ¹  were amazed by his teaching, because he taught them like one who had authority, ²  not like the experts in the law. ³ 

Markus 1:32

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

Markus 2:10

2:10 But so that you may know ⁴  that the Son of Man ⁵  has authority on earth to forgive sins,” – he said to the paralytic ⁶  –

Markus 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Markus 3:22

3:22 The experts in the law ⁷  who came down from Jerusalem ⁸  said, “He is possessed by Beelzebul,” ⁹  and, “By the ruler ¹⁰  of demons he casts out demons.”

Markus 3:29

3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” ¹¹ 

Markus 4:17

4:17 But ¹²  they have no root in themselves and do not endure. ¹³  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 5:15

5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid.

Markus 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Markus 6:34

6:34 As Jesus ¹⁴  came ashore ¹⁵  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ¹⁶  he taught them many things.

Markus 6:38

6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.”

Markus 6:55

6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. ¹⁷ 

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ¹⁸  immediately heard about him and came and fell at his feet.

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ¹⁹  Jesus ²⁰  called his disciples and said to them,

Markus 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Markus 9:50

9:50 Salt ²¹  is good, but if it loses its saltiness, ²²  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

Markus 10:23

10:23 Then ²³  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Markus 11:3

11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it ²⁴  and will send it back here soon.’”

Markus 12:6

12:6 He had one left, his one dear son. ²⁵  Finally he sent him to them, saying, ‘They will respect my son.’

Markus 12:44

12:44 For they all gave out of their wealth. ²⁶  But she, out of her poverty, put in what she had to live on, everything she had.” ²⁷ 

Markus 16:8

16:8 Then ²⁸  they went out and ran from the tomb, for terror and bewilderment had seized them. ²⁹  And they said nothing to anyone, because they were afraid.

Markus 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ³⁰  they will place their hands on the sick and they will be well.”

[1:22]  ¹ tn Grk “They.”

[1:22]  ² sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ³ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:10]  ⁴ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ⁵ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ⁶ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[3:22]  ⁷ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ⁹ tn Grk “He has Beelzebul.”

[3:22]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[3:22]  ¹⁰ tn Or “prince.”

[3:29]  ¹¹ sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.

[4:17]  ¹² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ¹³ tn Grk “are temporary.”

[6:34]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ¹⁵ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[6:55]  ¹⁷ tn Grk “wherever they heard he was.”

[7:25]  ¹⁸ sn Unclean spirit refers to an evil spirit.

[8:1]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:50]  ²¹ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[9:50]  ²² sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[10:23]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:3]  ²⁴ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[12:6]  ²⁵ tn Grk “one beloved son.” See comment at Mark 1:11.

[12:6]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[12:44]  ²⁶ tn Grk “out of what abounded to them.”

[12:44]  ²⁷ sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.

[16:8]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:8]  ²⁹ tn Grk “they began to have trembling and bewilderment.”

[16:18]  ³⁰ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.