Markus 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ¹  above Jesus. ²  Then, ³  after tearing it out, they lowered the stretcher the paralytic was lying on.

Markus 3:5

3:5 After looking around ⁴  at them in anger, grieved by the hardness of their hearts, ⁵  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁶ 

Markus 4:19

4:19 but ⁷  worldly cares, the seductiveness of wealth, ⁸  and the desire for other things come in and choke the word, ⁹  and it produces nothing.

Markus 5:13

5:13 Jesus ¹⁰  gave them permission. ¹¹  So ¹²  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

Markus 5:40

5:40 And they began making fun of him. ¹³  But he put them all outside ¹⁴  and he took the child’s father and mother and his own companions ¹⁵  and went into the room where the child was. ¹⁶ 

Markus 8:6

8:6 Then ¹⁷  he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So ¹⁸  they served the crowd.

[2:4]  ¹ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:5]  ⁴ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁵ tn This term is a collective singular in the Greek text.

[3:5]  ⁶ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[4:19]  ⁷ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ⁸ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ⁹ sn That is, their concern for spiritual things is crowded out by material things.

[5:13]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ¹¹ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ¹² tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[5:40]  ¹³ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ¹⁴ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ¹⁵ tn Grk “those with him.”

[5:40]  ¹⁶ tn Grk “into where the child was.”

[8:6]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.