Markus 1:36

1:36 Simon and his companions searched for him.

Markus 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ¹  the whole crowd was on the shore by the lake.

Markus 5:13

5:13 Jesus ²  gave them permission. ³  So ⁴  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

Markus 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ⁵  is far from me.

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁶  Jesus ⁷  began to teach them that the Son of Man must suffer ⁸  many things and be rejected by the elders, chief priests, and experts in the law, ⁹  and be killed, and after three days rise again.

Markus 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ¹⁰  was still speaking, Judas, one of the twelve, arrived. ¹¹  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ¹²  and elders.

Markus 15:25

15:25 It was nine o’clock in the morning ¹³  when they crucified him.

[4:1]  ¹ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[5:13]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ³ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ⁴ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[7:6]  ⁵ tn The term “heart” is a collective singular in the Greek text.

[8:31]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁸ 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]  ⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:43]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ¹¹ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

[14:43]  ¹² tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:25]  ¹³ tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.