Mark 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ¹  in you I take great delight.” ² 

Mark 3:6

3:6 So ³  the Pharisees ⁴  went out immediately and began plotting with the Herodians, ⁵  as to how they could assassinate ⁶  him.

Mark 5:2

5:2 Just as Jesus ⁷  was getting out of the boat, a man with an unclean spirit ⁸  came from the tombs and met him. ⁹ 

Mark 5:16

5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs.

Mark 5:22

5:22 Then ¹⁰  one of the synagogue rulers, ¹¹  named Jairus, ¹²  came up, and when he saw Jesus, ¹³  he fell at his feet.

Mark 6:15

6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.”

Mark 7:2

7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed.

Mark 7:21

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,

Mark 8:10

8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. ¹⁴ 

Mark 8:15

8:15 And Jesus ¹⁵  ordered them, ¹⁶  “Watch out! Beware of the yeast of the Pharisees ¹⁷  and the yeast of Herod!”

Mark 11:5

11:5 Some people standing there said to them, “What are you doing, untying that colt?”

Mark 11:8

11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields.

Mark 12:40

12:40 They ¹⁸  devour widows’ property, ¹⁹  and as a show make long prayers. These men will receive a more severe punishment.”

Mark 14:10

The Plan to Betray Jesus

14:10 Then ²⁰  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ²¹ 

Mark 14:20

14:20 He said to them, “It is one of the twelve, one who dips his hand ²²  with me into the bowl. ²³ 

Mark 14:66

Peter’s Denials

14:66 Now ²⁴  while Peter was below in the courtyard, one of the high priest’s slave girls ²⁵  came by.

Mark 15:7

15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

Mark 15:9

15:9 So Pilate asked them, ²⁶  “Do you want me to release the king of the Jews for you?”

Mark 16:2

16:2 And very early on the first day of the week, at sunrise, they went to the tomb.

[1:11]  ¹ 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).

[1:11]  ² tn Or “with you I am well pleased.”

[3:6]  ³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ⁴ sn See the note on Pharisees in 2:16.

[3:6]  ⁵ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  ⁶ tn Grk “destroy.”

[5:2]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ⁶ sn Unclean spirit refers to an evil spirit.

[5:2]  ⁷ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[5:22]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ⁸ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  ⁹ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:10]  ⁹ sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.

[8:15]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ¹² tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ¹³ sn See the note on Pharisees in 2:16.

[12:40]  ¹³ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ¹⁴ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[14:10]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ¹⁶ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:20]  ¹⁷ tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.

[14:20]  ¹⁸ sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[14:66]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ²⁰ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[15:9]  ²¹ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.