Markus 3:27

3:27 But no one is able to enter a strong man’s ¹  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ² 

Markus 13:25

13:25 the stars will be falling from heaven, and the powers in the heavens will be shaken. ³ 

Markus 5:4

5:4 For his hands and feet had often been bound with chains and shackles, ⁴  but ⁵  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him.

Markus 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

Markus 12:30

12:30 Love ⁶  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ⁷ 

Markus 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ⁸  and to love your neighbor as yourself ⁹  is more important than all burnt offerings and sacrifices.”

Markus 9:1

9:1 And he said to them, “I tell you the truth, ¹⁰  there are some standing here who will not ¹¹  experience ¹²  death before they see the kingdom of God come with power.” ¹³ 

Markus 7:8

7:8 Having no regard ¹⁴  for the command of God, you hold fast to human tradition.” ¹⁵ 

Markus 15:37

15:37 But Jesus cried out with a loud voice and breathed his last.

Markus 5:3

5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain.

Markus 5:30

5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?”

Markus 10:49

10:49 Jesus stopped and said, “Call him.” So ¹⁶  they called the blind man and said to him, “Have courage! Get up! He is calling you.”

Markus 2:5

2:5 When Jesus saw their ¹⁷  faith, he said to the paralytic, “Son, your sins are forgiven.” ¹⁸ 

Markus 5:38

5:38 They came to the house of the synagogue ruler where ¹⁹  he saw noisy confusion and people weeping and wailing loudly. ²⁰ 

Markus 10:48

10:48 Many scolded ²¹  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Markus 15:14

15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!”

Markus 15:34

15:34 Around three o’clock ²²  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ²³ 

[3:27]  ¹ sn The strong man here pictures Satan.

[3:27]  ² sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[13:25]  ³ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[5:4]  ⁴ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ⁵ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[12:30]  ⁶ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ⁷ sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[12:33]  ⁸ sn A quotation from Deut 6:5.

[12:33]  ⁹ sn A quotation from Lev 19:18.

[9:1]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ¹¹ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹² tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹³ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[7:8]  ¹⁴ tn Grk “Having left the command.”

[7:8]  ¹⁵ 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.

[10:49]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:5]  ¹⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ¹⁸ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[5:38]  ¹⁹ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ²⁰ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[10:48]  ²¹ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[15:34]  ²² tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

[15:34]  ²³ sn A quotation from Ps 22:1.