Markus 2:1

Healing and Forgiving a Paralytic

2:1 Now ¹  after some days, when he returned to Capernaum, ²  the news spread ³  that he was at home.

Markus 3:21

3:21 When his family ⁴  heard this they went out to restrain him, for they said, “He is out of his mind.”

Markus 6:1

Rejection at Nazareth

6:1 Now ⁵  Jesus left that place and came to his hometown, ⁶  and his disciples followed him.

Markus 8:15

8:15 And Jesus ⁷  ordered them, ⁸  “Watch out! Beware of the yeast of the Pharisees ⁹  and the yeast of Herod!”

Markus 10:47

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ¹⁰  “Jesus, Son of David, ¹¹  have mercy ¹²  on me!”

Markus 11:8

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

Markus 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Markus 11:26

11:26 [[EMPTY]] ¹³ 

Markus 13:15

13:15 The one on the roof ¹⁴  must not come down or go inside to take anything out of his house. ¹⁵ 

Markus 14:53

Condemned by the Sanhedrin

14:53 Then ¹⁶  they led Jesus to the high priest, and all the chief priests and elders and experts in the law ¹⁷  came together.

Markus 15:35

15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” ¹⁸ 

[2:1]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[2:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:1]  ³ tn Grk “it was heard.”

[3:21]  ⁴ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:21]  tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

[3:21]  sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

[6:1]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ⁶ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[8:15]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ⁸ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ⁹ sn See the note on Pharisees in 2:16.

[10:47]  ¹⁰ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ¹¹ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  ¹² sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[11:26]  ¹³ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[13:15]  ¹⁴ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:15]  ¹⁵ sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

[14:53]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:53]  ¹⁷ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:35]  ¹⁸ sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.