Markus 5:25

5:25 Now ¹  a woman was there who had been suffering from a hemorrhage ²  for twelve years. ³ 

Markus 8:36

8:36 For what benefit is it for a person ⁴  to gain the whole world, yet ⁵  forfeit his life?

Markus 10:44

10:44 and whoever wants to be first among you must be the slave ⁶  of all.

Markus 13:31

13:31 Heaven and earth will pass away, but my words will never pass away. ⁷ 

Markus 15:38

15:38 And the temple curtain ⁸  was torn in two, from top to bottom.

[5:25]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[5:25]  ² tn Grk “a flow of blood.”

[5:25]  ³ sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.

[8:36]  ⁴ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[8:36]  ⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:44]  ⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[13:31]  ⁷ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.

[15:38]  ⁸ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.