Markus 1:24

1:24 “Leave us alone, ¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²  of God!”

Markus 2:19

2:19 Jesus ³  said to them, “The wedding guests ⁴  cannot fast while the bridegroom ⁵  is with them, can they? ⁶  As long as they have the bridegroom with them they do not fast.

Markus 5:20

5:20 So ⁷  he went away and began to proclaim in the Decapolis ⁸  what Jesus had done for him, ⁹  and all were amazed.

Markus 6:4

6:4 Then ¹⁰  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ¹¹  Jesus ¹²  called his disciples and said to them,

Markus 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Markus 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ¹³  but not for God; all things are possible for God.”

Markus 10:39

10:39 They said to him, “We are able.” ¹⁴  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

Markus 10:51

10:51 Then ¹⁵  Jesus said to him, ¹⁶  “What do you want me to do for you?” The blind man replied, “Rabbi, ¹⁷  let me see again.” ¹⁸ 

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 ¹⁹  say that the Christ ²⁰  is David’s son? ²¹ 

Markus 12:41

The Widow’s Offering

12:41 Then ²²  he ²³  sat down opposite the offering box, ²⁴  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ²⁵  All will be torn down!” ²⁶ 

Markus 14:60

14:60 Then ²⁷  the high priest stood up before them ²⁸  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ²⁹  after he had Jesus flogged, ³⁰  he handed him over ³¹  to be crucified.

[1:24]  ¹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ² sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[2:19]  ³ tn Grk “And Jesus.”

[2:19]  ⁴ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ⁵ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[5:20]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ⁸ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ⁹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[6:4]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:1]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:27]  ¹³ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[10:39]  ¹⁴ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[10:51]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ¹⁶ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ¹⁷ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ¹⁸ tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[12:35]  ¹⁹ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ²⁰ 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]  ²¹ 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.

[12:41]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ²³ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

[12:41]  ²⁴ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[12:41]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

[13:2]  ²⁵ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ²⁶ tn Grk “not one stone will be left here on another which will not be thrown down.”

[14:60]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ²⁸ tn Grk “in the middle.”

[15:15]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ³⁰ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

[15:15]  ³¹ tn Or “delivered him up.”