Markus 2:7
Konteks2:7 “Why does this man speak this way? He is blaspheming! 1 Who can forgive sins but God alone?”
Markus 4:22
Konteks4:22 For nothing is hidden except to be revealed, 2 and nothing concealed except to be brought to light.
Markus 4:28
Konteks4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.
Markus 8:24
Konteks8:24 Regaining his sight 3 he said, “I see people, but they look like trees walking.”
Markus 10:2
Konteks10:2 Then some Pharisees 4 came, and to test him 5 they asked, “Is it lawful for a man to divorce his 6 wife?” 7
Markus 14:5
Konteks14:5 It 8 could have been sold for more than three hundred silver coins 9 and the money 10 given to the poor!” So 11 they spoke angrily to her.
Markus 14:38
Konteks14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”
Markus 16:3
Konteks16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?”
[2:7] 1 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[8:24] 3 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
[10:2] 4 tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the
[10:2] sn See the note on Pharisees in 2:16.
[10:2] 5 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
[10:2] 6 tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).
[10:2] 7 tn The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See BDF §440.3.
[10:2] sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17-19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[14:5] 8 tn Here γάρ (gar) has not been translated.
[14:5] 9 tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).
[14:5] 10 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[14:5] 11 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.