Markus 2:20

2:20 But the days are coming when the bridegroom will be taken from them, ¹  and at that time ²  they will fast.

Markus 3:20

Jesus and Beelzebul

3:20 Now ³  Jesus ⁴  went home, and a crowd gathered so that they were not able to eat.

Markus 3:23

3:23 So ⁵  he called them and spoke to them in parables: ⁶  “How can Satan cast out Satan?

Markus 5:5

5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.

Markus 7:8

7:8 Having no regard ⁷  for the command of God, you hold fast to human tradition.” ⁸ 

Markus 7:17

7:17 Now ⁹  when Jesus ¹⁰  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 11:8

11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields.

Markus 14:45

14:45 When Judas ¹¹  arrived, he went up to Jesus ¹²  immediately and said, “Rabbi!” and kissed ¹³  him.

[2:20]  ¹ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).

[2:20]  ² tn Grk “then on that day.”

[3:20]  ³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:23]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ⁶ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[7:8]  ⁷ tn Grk “Having left the command.”

[7:8]  ⁸ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

[7:17]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ¹¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ¹³ 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.