Markus 2:22

2:22 And no one pours new wine into old wineskins; ¹  otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” ² 

Markus 4:8

4:8 But ³  other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.”

Markus 5:13

5:13 Jesus ⁴  gave them permission. ⁵  So ⁶  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 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁷  two feet and be thrown into hell.

Markus 9:47

9:47 If your eye causes you to sin, tear it out! ⁸  It is better to enter into the kingdom of God with one eye than to have ⁹  two eyes and be thrown into hell,

Markus 11:2

11:2 and said to them, “Go to the village ahead of you. ¹⁰  As soon as you enter it, you will find a colt tied there that has never been ridden. ¹¹  Untie it and bring it here.

Markus 11:15

Cleansing the Temple

11:15 Then ¹²  they came to Jerusalem. ¹³  Jesus ¹⁴  entered the temple area ¹⁵  and began to drive out those who were selling and buying in the temple courts. ¹⁶  He turned over the tables of the money changers and the chairs of those selling doves,

[2:22]  ¹ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[2:22]  ² sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[4:8]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[5:13]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ⁵ 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]  ⁶ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[9:45]  ⁷ tn Grk “than having.”

[9:47]  ⁸ tn Grk “throw it out.”

[9:47]  ⁹ tn Grk “than having.”

[11:2]  ¹⁰ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ¹¹ tn Grk “a colt tied there on which no one of men has ever sat.”

[11:15]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ¹⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ¹⁵ tn Grk “the temple.”

[11:15]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[11:15]  ¹⁶ tn Grk “the temple.”

[11:15]  sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.