Markus 3:21

3:21 When his family ¹  heard this they went out to restrain him, for they said, “He is out of his mind.”

Markus 4:26

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground.

Markus 4:30

The Parable of the Mustard Seed

4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it?

Markus 5:29

5:29 At once the bleeding stopped, ²  and she felt in her body that she was healed of her disease.

Markus 6:39

6:39 Then he directed them all to sit down in groups on the green grass.

Markus 7:17

7:17 Now ³  when Jesus ⁴  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 8:14

The Yeast of the Pharisees and Herod

8:14 Now ⁵  they had forgotten to take bread, except for one loaf they had with them in the boat.

Markus 10:10

10:10 In the house once again, the disciples asked him about this.

Markus 11:20

The Withered Fig Tree

11:20 In the morning as they passed by, they saw the fig tree withered from the roots.

Markus 12:18

Marriage and the Resurrection

12:18 Sadducees ⁶  (who say there is no resurrection) ⁷  also came to him and asked him, ⁸ 

Markus 15:11

15:11 But the chief priests stirred up the crowd to have him release ⁹  Barabbas instead.

Markus 15:19

15:19 Again and again ¹⁰  they struck him on the head with a staff ¹¹  and spit on him. Then they knelt down and paid homage to him.

[3:21]  ¹ 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.

[5:29]  ² tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[7:17]  ³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:14]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:18]  ⁶ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

[12:18]  ⁷ sn This remark is best regarded as a parenthetical note by the author.

[12:18]  ⁸ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:11]  ⁹ tn Grk “to have him release for them.”

[15:19]  ¹⁰ tn The verb here has been translated as an iterative imperfect.

[15:19]  ¹¹ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.