Markus 2:9
Konteks2:9 Which is easier, 1 to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?
Markus 2:24
Konteks2:24 So 2 the Pharisees 3 said to him, “Look, why are they doing what is against the law on the Sabbath?”
Markus 4:13
Konteks4:13 He said to them, “Don’t you understand this parable? Then 4 how will you understand any parable?
Markus 10:2
Konteks10:2 Then some Pharisees 5 came, and to test him 6 they asked, “Is it lawful for a man to divorce his 7 wife?” 8
Markus 14:6
Konteks14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.
Markus 15:2
Konteks15:2 So 9 Pilate asked him, “Are you the king 10 of the Jews?” He replied, 11 “You say so.” 12
[2:9] 1 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[2:24] 2 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[2:24] 3 sn See the note on Pharisees in 2:16.
[4:13] 4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:2] 5 tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the
[10:2] sn See the note on Pharisees in 2:16.
[10:2] 6 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
[10:2] 7 tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).
[10:2] 8 tn The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See BDF §440.3.
[10:2] sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17-19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[15:2] 9 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 10 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 11 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 12 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).