Markus 2:10

2:10 But so that you may know ¹  that the Son of Man ²  has authority on earth to forgive sins,” – he said to the paralytic ³  –

Markus 3:23

3:23 So ⁴  he called them and spoke to them in parables: ⁵  “How can Satan cast out Satan?

Markus 3:26

3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come.

Markus 4:22

4:22 For nothing is hidden except to be revealed, ⁶  and nothing concealed except to be brought to light.

Markus 4:33

The Use of Parables

4:33 So ⁷  with many parables like these, he spoke the word to them, as they were able to hear.

Markus 5:38-39

5:38 They came to the house of the synagogue ruler where ⁸  he saw noisy confusion and people weeping and wailing loudly. ⁹  5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Markus 9:21

9:21 Jesus ¹⁰  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 10:11

10:11 So ¹¹  he told them, “Whoever divorces his wife and marries another commits adultery against her.

Markus 12:23-24

12:23 In the resurrection, when they rise again, ¹²  whose wife will she be? For all seven had married her.” ¹³  12:24 Jesus said to them, “Aren’t you deceived ¹⁴  for this reason, because you don’t know the scriptures or the power of God?

Markus 13:6

13:6 Many will come in my name, saying, ‘I am he,’ ¹⁵  and they will mislead many.

Markus 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ¹⁶  ointment?

[2:10]  ¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ³ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[3:23]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ⁵ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[4:22]  ⁶ tn Or “disclosed.”

[4:33]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[5:38]  ⁸ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ⁹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[9:21]  ¹⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:11]  ¹¹ tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

[12:23]  ¹² tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

[12:23]  ¹³ tn Grk “For the seven had her as wife.”

[12:24]  ¹⁴ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[13:6]  ¹⁵ tn That is, “I am the Messiah.”

[14:4]  ¹⁶ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.