Mark 1:17

1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ¹ 

Mark 3:20

Jesus and Beelzebul

3:20 Now ²  Jesus ³  went home, and a crowd gathered so that they were not able to eat.

Mark 4:22

4:22 For nothing is hidden except to be revealed, ⁴  and nothing concealed except to be brought to light.

Mark 4:26

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground.

Mark 5:34

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

Mark 6:53

Healing the Sick

6:53 After they had crossed over, they came to land at Gennesaret ⁶  and anchored there.

Mark 10:8

10:8 and the two will become one flesh. ⁷  So they are no longer two, but one flesh.

Mark 10:16

10:16 After he took the children in his arms, he placed his hands on them and blessed them.

Mark 12:13

Paying Taxes to Caesar

12:13 Then ⁸  they sent some of the Pharisees ⁹  and Herodians ¹⁰  to trap him with his own words. ¹¹ 

Mark 14:10

The Plan to Betray Jesus

14:10 Then ¹²  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ¹³ 

Mark 15:17

15:17 They put a purple cloak ¹⁴  on him and after braiding ¹⁵  a crown of thorns, ¹⁶  they put it on him.

[1:17]  ¹ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[3:20]  ² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:22]  ³ tn Or “disclosed.”

[5:34]  ⁴ 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.

[6:53]  ⁵ sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).

[10:8]  ⁶ sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.

[12:13]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁸ sn See the note on Pharisees in 2:16.

[12:13]  ⁹ sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.

[12:13]  ¹⁰ tn Grk “trap him in word.”

[14:10]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ⁹ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[15:17]  ⁹ sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).

[15:17]  ¹⁰ tn Or “weaving.”

[15:17]  ¹¹ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.