Markus 2:7

2:7 “Why does this man speak this way? He is blaspheming! ¹  Who can forgive sins but God alone?”

Markus 3:28

3:28 I tell you the truth, ²  people will be forgiven for all sins, even all the blasphemies they utter. ³ 

Markus 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Markus 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

Markus 9:3

9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them.

Markus 14:4

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

Markus 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Markus 15:2

15:2 So ⁵  Pilate asked him, “Are you the king ⁶  of the Jews?” He replied, ⁷  “You say so.” ⁸ 

Markus 15:44

15:44 Pilate was surprised that he was already dead. He ⁹  called the centurion and asked him if he had been dead for some time.

Markus 16:2

16:2 And very early on the first day of the week, at sunrise, they went to the tomb.

[2:7]  ¹ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[3:28]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ³ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[14:4]  ⁴ 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.

[15:2]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁶ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ⁷ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ⁸ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[15:44]  ⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.