Mark 1:16

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ¹ 

Mark 2:2

2:2 So many gathered that there was no longer any room, not even by ²  the door, and he preached the word to them.

Mark 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ³  comes and snatches the word ⁴  that was sown in them.

Mark 7:13

7:13 Thus you nullify ⁵  the word of God by your tradition that you have handed down. And you do many things like this.”

Mark 7:15

7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”

Mark 7:33

7:33 After Jesus ⁶  took him aside privately, away from the crowd, he put his fingers in the man’s ⁷  ears, and after spitting, he touched his tongue. ⁸ 

Mark 9:2

The Transfiguration

9:2 Six days later ⁹  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ¹⁰ 

Mark 14:60

14:60 Then ¹¹  the high priest stood up before them ¹²  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Mark 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ¹³  of the Power ¹⁴  and coming with the clouds of heaven.” ¹⁵ 

[1:16]  ¹ sn This is a parenthetical comment by the author.

[2:2]  ² tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[4:15]  ³ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ⁴ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[7:13]  ⁴ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[7:33]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁶ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ⁷ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[9:2]  ⁶ tn Grk “And after six days.”

[9:2]  ⁷ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[14:60]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ⁸ tn Grk “in the middle.”

[14:62]  ⁸ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ⁹ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ¹⁰ sn An allusion to Dan 7:13.