Markus 2:22

2:22 And no one pours new wine into old wineskins; ¹  otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” ² 

Markus 6:20

6:20 because Herod stood in awe of ³  John and protected him, since he knew that John ⁴  was a righteous and holy man. When Herod ⁵  heard him, he was thoroughly baffled, ⁶  and yet ⁷  he liked to listen to John. ⁸ 

Markus 6:31

6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).

Markus 6:56

6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if ⁹  they could just touch the edge of his cloak, and all who touched it were healed.

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ¹⁰  Jesus ¹¹  began to teach them that the Son of Man must suffer ¹²  many things and be rejected by the elders, chief priests, and experts in the law, ¹³  and be killed, and after three days rise again.

Markus 11:15

Cleansing the Temple

11:15 Then ¹⁴  they came to Jerusalem. ¹⁵  Jesus ¹⁶  entered the temple area ¹⁷  and began to drive out those who were selling and buying in the temple courts. ¹⁸  He turned over the tables of the money changers and the chairs of those selling doves,

[2:22]  ¹ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[2:22]  ² sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[6:20]  ³ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ⁴ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁶ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[6:20]  ⁷ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ⁸ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:56]  ⁹ tn Grk “asked that they might touch.”

[8:31]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ¹² sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ¹³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:15]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ¹⁷ tn Grk “the temple.”

[11:15]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[11:15]  ¹⁸ tn Grk “the temple.”

[11:15]  sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.