Markus 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ¹  boat mending nets.

Markus 2:17

2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. ²  I have not come to call the righteous, but sinners.”

Markus 4:10

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables.

Markus 8:22

A Two-stage Healing

8:22 Then ³  they came to Bethsaida. They brought a blind man to Jesus ⁴  and asked him to touch him.

Markus 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Markus 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ⁵  Jesus ⁶  did not want anyone to know,

Markus 9:41

9:41 For I tell you the truth, ⁷  whoever gives you a cup of water because ⁸  you bear Christ’s ⁹  name will never lose his reward.

Markus 11:21

11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.”

Markus 12:16

12:16 So ¹⁰  they brought one, and he said to them, “Whose image ¹¹  is this, and whose inscription?” They replied, ¹²  “Caesar’s.”

Markus 12:20

12:20 There were seven brothers. The first one married, ¹³  and when he died he had no children.

Markus 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ¹⁴  say that the Christ ¹⁵  is David’s son? ¹⁶ 

Markus 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ¹⁷  also said, “Watch out for the experts in the law. ¹⁸  They like walking ¹⁹  around in long robes and elaborate greetings ²⁰  in the marketplaces,

Markus 12:44

12:44 For they all gave out of their wealth. ²¹  But she, out of her poverty, put in what she had to live on, everything she had.” ²² 

Markus 14:69

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.”

Markus 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ²³  they will place their hands on the sick and they will be well.”

[1:19]  ¹ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[2:17]  ² sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[8:22]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ⁴ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[9:30]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:41]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ⁸ tn Grk “in [the] name that of Christ you are.”

[9:41]  ⁹ tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:41]  sn See the note on Christ in 8:29.

[12:16]  ¹⁰ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[12:16]  ¹¹ tn Or “whose likeness.”

[12:16]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[12:16]  ¹² tn Grk “they said to him.”

[12:20]  ¹³ tn Grk “took a wife” (an idiom for marrying a woman).

[12:35]  ¹⁴ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ¹⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  sn See the note on Christ in 8:29.

[12:35]  ¹⁶ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[12:38]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ¹⁸ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ¹⁹ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ²⁰ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[12:44]  ²¹ tn Grk “out of what abounded to them.”

[12:44]  ²² sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.

[16:18]  ²³ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.