Markus 5:34-35

5:34 He said to her, “Daughter, your faith has made you well. ¹  Go in peace, and be healed of your disease.”

5:35 While he was still speaking, people came from the synagogue ruler’s ²  house saying, “Your daughter has died. Why trouble the teacher any longer?”

Markus 5:40

5:40 And they began making fun of him. ³  But he put them all outside ⁴  and he took the child’s father and mother and his own companions ⁵  and went into the room where the child was. ⁶ 

Markus 7:27

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ⁷ 

Markus 12:17

12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁸  And they were utterly amazed at him.

Markus 12:40

12:40 They ⁹  devour widows’ property, ¹⁰  and as a show make long prayers. These men will receive a more severe punishment.”

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ¹¹  He has been raised! ¹²  He is not here. Look, there is the place where they laid him.

[5:34]  ¹ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[5:35]  ² sn See the note on synagogue rulers in 5:22.

[5:40]  ³ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ⁴ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ⁵ tn Grk “those with him.”

[5:40]  ⁶ tn Grk “into where the child was.”

[7:27]  ⁷ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:27]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[12:17]  ⁸ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[12:40]  ⁹ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ¹⁰ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[16:6]  ¹¹ sn See the note on Crucify in 15:13.

[16:6]  ¹² 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.