Mark 1:25

1:25 But ¹  Jesus rebuked him: ²  “Silence! Come out of him!” ³ 

Mark 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ⁴  they spoke to Jesus ⁵  at once about her.

Mark 1:37

1:37 When they found him, they said, “Everyone is looking for you.”

Mark 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Mark 5:8

5:8 (For Jesus ⁶  had said to him, “Come out of that man, you unclean spirit!”) ⁷ 

Mark 5:24

5:24 Jesus ⁸  went with him, and a large crowd followed and pressed around him.

Mark 10:13

Jesus and Little Children

10:13 Now ⁹  people were bringing little children to him for him to touch, ¹⁰  but the disciples scolded those who brought them. ¹¹ 

Mark 10:20

10:20 The man ¹²  said to him, “Teacher, I have wholeheartedly obeyed ¹³  all these laws ¹⁴  since my youth.” ¹⁵ 

Mark 14:19

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

Mark 14:29

14:29 Peter said to him, “Even if they all fall away, I will not!”

Mark 14:45-46

14:45 When Judas ¹⁶  arrived, he went up to Jesus ¹⁷  immediately and said, “Rabbi!” and kissed ¹⁸  him. 14:46 Then they took hold of him ¹⁹  and arrested him.

Mark 14:51

14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him,

Mark 15:17

15:17 They put a purple cloak ²⁰  on him and after braiding ²¹  a crown of thorns, ²²  they put it on him.

Mark 15:23

15:23 They offered him wine mixed with myrrh, ²³  but he did not take it.

Mark 15:27

15:27 And they crucified two outlaws with him, one on his right and one on his left.

[1:25]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:25]  ² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[1:25]  ³ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[1:30]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:8]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:8]  ⁸ sn This is a parenthetical explanation by the author.

[5:24]  ¹⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:13]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ¹⁴ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

[10:13]  ¹⁵ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

[10:20]  ¹⁶ tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:20]  ¹⁷ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[10:20]  ¹⁸ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[10:20]  ¹⁹ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[14:45]  ¹⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ²¹ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[14:46]  ²² tn Grk “put their hands on him.”

[15:17]  ²⁵ 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]  ²⁶ tn Or “weaving.”

[15:17]  ²⁷ 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.

[15:23]  ²⁸ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.