Mark 1:5

1:5 People ¹  from the whole Judean countryside and all of Jerusalem ²  were going out to him, and he was baptizing them ³  in the Jordan River as they confessed their sins.

Mark 3:5

3:5 After looking around ⁴  at them in anger, grieved by the hardness of their hearts, ⁵  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁶ 

Mark 5:13

5:13 Jesus ⁷  gave them permission. ⁸  So ⁹  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

Mark 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ¹⁰  is far from me.

Mark 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹¹  two feet and be thrown into hell.

Mark 9:47

9:47 If your eye causes you to sin, tear it out! ¹²  It is better to enter into the kingdom of God with one eye than to have ¹³  two eyes and be thrown into hell,

Mark 10:14

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ¹⁴ 

Mark 10:38

10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ¹⁵ 

Mark 12:15

12:15 But he saw through their hypocrisy and said ¹⁶  to them, “Why are you testing me? Bring me a denarius ¹⁷  and let me look at it.”

¹ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

² map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

³ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

⁴ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

⁵ tn This term is a collective singular in the Greek text.

⁶ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

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

⁸ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

⁹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

¹⁰ tn The term “heart” is a collective singular in the Greek text.

¹³ tn Grk “than having.”

¹⁶ tn Grk “throw it out.”

¹⁷ tn Grk “than having.”

¹⁹ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

²² tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

²⁵ tn Grk “Aware of their hypocrisy he said.”

²⁶ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.