Markus 6:36

6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.”

Markus 7:13

7:13 Thus you nullify ¹  the word of God by your tradition that you have handed down. And you do many things like this.”

Markus 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ²  “You are the Christ.” ³ 

Markus 10:12

10:12 And if she divorces her husband and marries another, she commits adultery.” ⁴ 

Markus 14:29

14:29 Peter said to him, “Even if they all fall away, I will not!”

Markus 14:64

14:64 You have heard the blasphemy! What is your verdict?” ⁵  They all condemned him as deserving death.

Markus 15:2

15:2 So ⁶  Pilate asked him, “Are you the king ⁷  of the Jews?” He replied, ⁸  “You say so.” ⁹ 

Markus 16:11

16:11 And when they heard that he was alive and had been seen by her, they did not believe.

[7:13]  ¹ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[8:29]  ² tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:29]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[10:12]  ⁴ sn It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.

[14:64]  ⁵ tn Grk “What do you think?”

[15:2]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁷ 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]  ⁸ 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]  ⁹ 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).