Mark 1:10

1:10 And just as Jesus ¹  was coming up out of the water, he saw the heavens ²  splitting apart and the Spirit descending on him like a dove. ³ 

Mark 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ⁴  (that is, a gift for God),

Mark 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ⁵  asked him to cast the demon out of her daughter.

Mark 7:31

Healing a Deaf Mute

7:31 Then ⁶  Jesus ⁷  went out again from the region of Tyre ⁸  and came through Sidon ⁹  to the Sea of Galilee in the region of the Decapolis. ¹⁰ 

Mark 9:7

9:7 Then ¹¹  a cloud ¹²  overshadowed them, ¹³  and a voice came from the cloud, “This is my one dear Son. ¹⁴  Listen to him!” ¹⁵ 

Mark 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Mark 9:21

9:21 Jesus ¹⁶  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Mark 11:14

11:14 He said to it, ¹⁷  “May no one ever eat fruit from you again.” And his disciples heard it. ¹⁸ 

Mark 13:1

The Destruction of the Temple

13:1 Now ¹⁹  as Jesus ²⁰  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ²¹ 

Mark 13:27

13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. ²² 

Mark 14:18

14:18 While they were at the table ²³  eating, Jesus said, “I tell you the truth, ²⁴  one of you eating with me will betray me.” ²⁵ 

Mark 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ²⁶  one of them, because you are also a Galilean.”

Mark 15:39

15:39 Now when the centurion, ²⁷  who stood in front of him, saw how he died, ²⁸  he said, “Truly this man was God’s Son!”

Mark 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

[1:10]  ¹ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ² tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ³ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[7:11]  ⁴ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[7:26]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:31]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:31]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:31]  ¹² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[7:31]  ¹³ map For location see Map1 A1; JP3 F3; JP4 F3.

[7:31]  ¹⁴ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[9:7]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ¹⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ¹⁵ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ¹⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ¹⁷ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:21]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:14]  ¹⁹ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ²⁰ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[13:1]  ²² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ²⁴ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[13:27]  ²⁵ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[14:18]  ²⁸ tn Grk “while they were reclined at the table.”

[14:18]  ²⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ³⁰ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:70]  ³¹ tn Grk “Truly you are.”

[15:39]  ³⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ³⁵ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”