Markus 3:27

3:27 But no one is able to enter a strong man’s ¹  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ² 

Markus 4:11

4:11 He said to them, “The secret ³  of the kingdom of God has been given ⁴  to you. But to those outside, everything is in parables,

Markus 9:9

9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.

Markus 9:19

9:19 He answered them, ⁵  “You ⁶  unbelieving ⁷  generation! How much longer ⁸  must I be with you? How much longer must I endure ⁹  you? ¹⁰  Bring him to me.”

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ¹¹  They ¹²  will kill him, ¹³  and after three days he will rise.” ¹⁴ 

Markus 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ¹⁵  also forgive you your sins.”

Markus 13:19

13:19 For in those days there will be suffering ¹⁶  unlike anything that has happened ¹⁷  from the beginning of the creation that God created until now, or ever will happen.

Markus 13:22

13:22 For false messiahs ¹⁸  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Markus 13:35

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn –

Markus 14:15

14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.”

Markus 14:27

The Prediction of Peter’s Denial

14:27 Then ¹⁹  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ²⁰ 

Markus 14:58

14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’”

[3:27]  ¹ sn The strong man here pictures Satan.

[3:27]  ² sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[4:11]  ³ tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ⁴ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[9:19]  ⁵ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ⁶ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ⁷ tn Or “faithless.”

[9:19]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:19]  ⁸ tn Grk “how long.”

[9:19]  ⁹ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ¹⁰ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:31]  ¹¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ¹³ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ¹⁴ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[11:25]  ¹⁵ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[13:19]  ¹⁶ tn Traditionally, “tribulation.”

[13:19]  ¹⁷ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[13:22]  ¹⁸ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:27]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ²⁰ sn A quotation from Zech 13:7.