Markus 1:39

1:39 So ¹  he went into all of Galilee preaching in their synagogues ²  and casting out demons.

Markus 3:20-21

Jesus and Beelzebul

3:20 Now ³  Jesus ⁴  went home, and a crowd gathered so that they were not able to eat. 3:21 When his family ⁵  heard this they went out to restrain him, for they said, “He is out of his mind.”

Markus 5:2

5:2 Just as Jesus ⁶  was getting out of the boat, a man with an unclean spirit ⁷  came from the tombs and met him. ⁸ 

Markus 5:5

5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.

Markus 6:43

6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full.

Markus 6:53

Healing the Sick

6:53 After they had crossed over, they came to land at Gennesaret ⁹  and anchored there.

Markus 15:16

Jesus is Mocked

15:16 So ¹⁰  the soldiers led him into the palace (that is, the governor’s residence) ¹¹  and called together the whole cohort. ¹² 

Markus 15:35

15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” ¹³ 

Markus 16:3

16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?”

Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

[1:39]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ² sn See the note on synagogue in 1:21.

[3:20]  ³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:21]  ⁵ 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.

[5:2]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ⁷ sn Unclean spirit refers to an evil spirit.

[5:2]  ⁸ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[6:53]  ⁹ sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).

[15:16]  ¹⁰ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ¹¹ tn Grk “(that is, the praetorium).”

[15:16]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[15:16]  ¹² sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[15:35]  ¹³ sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.