Mark 3:20

Jesus and Beelzebul

3:20 Now ¹  Jesus ²  went home, and a crowd gathered so that they were not able to eat.

Mark 6:43

6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full.

Mark 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Mark 7:35

7:35 And immediately the man’s ³  ears were opened, his tongue loosened, and he spoke plainly.

Mark 8:9

8:9 There were about four thousand ⁴  who ate. ⁵  Then he dismissed them. ⁶ 

Mark 9:4

9:4 Then Elijah appeared before them along with Moses, ⁷  and they were talking with Jesus.

Mark 9:6

9:6 (For they were afraid, and he did not know what to say.) ⁸ 

Mark 9:15

9:15 When the whole crowd saw him, they were amazed and ran ⁹  at once and greeted him.

Mark 9:32

9:32 But they did not understand this statement and were afraid to ask him.

Mark 10:26

10:26 They were even more astonished and said ¹⁰  to one another, “Then ¹¹  who can be saved?” ¹² 

Mark 12:20

12:20 There were seven brothers. The first one married, ¹³  and when he died he had no children.

Mark 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ¹⁴  ointment?

Mark 14:19

14:19 They were distressed, and one by one said to him, “Surely not I?”

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

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

⁴ sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.

⁵ tn The words “who ate” are not in the Greek text but have been supplied for clarity.

⁶ sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.

⁷ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

⁸ sn This is a parenthetical note by the author.

⁹ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

¹⁰ tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.

¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

¹² sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

¹³ tn Grk “took a wife” (an idiom for marrying a woman).

¹⁴ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.