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. ¹  I have not come to call the righteous, but sinners.”

Markus 5:15

5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid.

Markus 5:19

5:19 But ²  Jesus ³  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ⁴  that he had mercy on you.”

Markus 8:17

8:17 When he learned of this, ⁵  Jesus said to them, “Why are you arguing ⁶  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Markus 10:14

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ⁷ 

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ⁸  “Children, how hard it is ⁹  to enter the kingdom of God!

Markus 10:29

10:29 Jesus said, “I tell you the truth, ¹⁰  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel

Markus 10:38

10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ¹¹ 

Markus 10:42

10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Markus 11:29

11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things:

Markus 14:27

The Prediction of Peter’s Denial

14:27 Then ¹²  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ¹³ 

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ¹⁴  of the Power ¹⁵  and coming with the clouds of heaven.” ¹⁶ 

Markus 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ¹⁷  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ¹⁸ 

Markus 15:34

15:34 Around three o’clock ¹⁹  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ²⁰ 

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ²¹  He has been raised! ²²  He is not here. Look, there is the place where they laid him.

[2:17]  ¹ 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.

[5:19]  ² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁴ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:17]  ⁵ tn Or “becoming aware of it.”

[8:17]  ⁶ tn Or “discussing.”

[10:14]  ⁷ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[10:24]  ⁸ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ⁹ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

[10:29]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:38]  ¹¹ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[14:27]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ¹³ sn A quotation from Zech 13:7.

[14:62]  ¹⁴ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ¹⁵ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ¹⁶ sn An allusion to Dan 7:13.

[15:1]  ¹⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ¹⁸ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

[15:34]  ¹⁹ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

[15:34]  ²⁰ sn A quotation from Ps 22:1.

[16:6]  ²¹ sn See the note on Crucify in 15:13.

[16:6]  ²² tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.