Mark 1:25

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

Mark 8:26

8:26 Jesus ⁴  sent him home, saying, “Do not even go into the village.” ⁵ 

Mark 8:15

8:15 And Jesus ⁶  ordered them, ⁷  “Watch out! Beware of the yeast of the Pharisees ⁸  and the yeast of Herod!”

Mark 15:4

15:4 So Pilate asked him again, ⁹  “Have you nothing to say? See how many charges they are bringing against you!”

Mark 15:9

15:9 So Pilate asked them, ¹⁰  “Do you want me to release the king of the Jews for you?”

Mark 1:7

1:7 He proclaimed, ¹¹  “One more powerful than I am is coming after me; I am not worthy ¹²  to bend down and untie the strap ¹³  of his sandals.

Mark 1:15

1:15 He ¹⁴  said, “The time is fulfilled and the kingdom of God ¹⁵  is near. Repent and believe the gospel!”

Mark 1:24

1:24 “Leave us alone, ¹⁶  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁷  of God!”

Mark 1:40

Cleansing a Leper

1:40 Now ¹⁸  a leper ¹⁹  came to him and fell to his knees, asking for help. “If ²⁰  you are willing, you can make me clean,” he said.

Mark 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Mark 12:6

12:6 He had one left, his one dear son. ²¹  Finally he sent him to them, saying, ‘They will respect my son.’

Mark 14:44

14:44 (Now the betrayer ²²  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ²³ 

Mark 14:60

14:60 Then ²⁴  the high priest stood up before them ²⁵  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Mark 14:68

14:68 But he denied it: ²⁶  “I don’t even understand what you’re talking about!” ²⁷  Then ²⁸  he went out to the gateway, and a rooster crowed. ²⁹ 

Mark 15:36

15:36 Then someone ran, filled a sponge with sour wine, ³⁰  put it on a stick, ³¹  and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!”

Mark 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ³²  On the way he asked his disciples, ³³  “Who do people say that I am?”

Mark 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ³⁴  the unclean spirit, ³⁵  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

Mark 12:26

12:26 Now as for the dead being raised, ³⁶  have you not read in the book of Moses, in the passage about the bush, ³⁷  how God said to him, ‘I am the God of Abraham, the ³⁸  God of Isaac, and the God of Jacob’? ³⁹ 

[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.

[8:26]  ⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:26]  ⁵ tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ Ë¹³ 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

[8:15]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[8:15]  ⁹ sn See the note on Pharisees in 2:16.

[15:4]  ¹⁰ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:9]  ¹³ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:7]  ¹⁶ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ¹⁷ tn Grk “of whom I am not worthy.”

[1:7]  ¹⁸ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[1:15]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ²⁰ sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[1:24]  ²² tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

[1:24]  ²³ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[1:40]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ²⁶ sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[1:40]  ²⁷ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[12:6]  ²⁸ tn Grk “one beloved son.” See comment at Mark 1:11.

[14:44]  ³¹ tn Grk “the one who betrays him.”

[14:44]  ³² sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[14:60]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ³⁵ tn Grk “in the middle.”

[14:68]  ³⁷ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ³⁸ tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).

[14:68]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ⁴⁰ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψ^c 067 Ë^1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

[15:36]  ⁴⁰ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[15:36]  ⁴¹ tn Grk “a reed.”

[8:27]  ⁴³ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ⁴⁴ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[9:25]  ⁴⁶ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ⁴⁷ sn Unclean spirit refers to an evil spirit.

[12:26]  ⁴⁹ tn Grk “Now as for the dead that they are raised.”

[12:26]  ⁵⁰ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ⁵¹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ⁵² sn A quotation from Exod 3:6.