Mark 1:26

1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him.

Mark 1:29

Healings at Simon’s House

1:29 Now ¹  as soon as they left the synagogue, ²  they entered Simon and Andrew’s house, with James and John.

Mark 1:35

Praying and Preaching

1:35 Then ³  Jesus ⁴  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ⁵ 

Mark 1:38

1:38 He replied, ⁶  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ⁷ 

Mark 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁸  went out again by the sea. The whole crowd came to him, and he taught them.

Mark 3:6

3:6 So ⁹  the Pharisees ¹⁰  went out immediately and began plotting with the Herodians, ¹¹  as to how they could assassinate ¹²  him.

Mark 5:2

5:2 Just as Jesus ¹³  was getting out of the boat, a man with an unclean spirit ¹⁴  came from the tombs and met him. ¹⁵ 

Mark 6:1

Rejection at Nazareth

6:1 Now ¹⁶  Jesus left that place and came to his hometown, ¹⁷  and his disciples followed him.

Mark 6:10

6:10 He said to them, “Wherever you enter a house, stay there ¹⁸  until you leave the area.

Mark 7:29

7:29 Then ¹⁹  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Mark 9:26

9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ²⁰  looked so much like a corpse that many said, “He is dead!”

Mark 9:29-30

9:29 He told them, “This kind can come out only by prayer.” ²¹ 

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ²²  Jesus ²³  did not want anyone to know,

Mark 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ²⁴ 

[1:29]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ² sn See the note on synagogue in 1:21.

[1:35]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ³ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[1:38]  ¹ tn Grk “And he said to them.”

[1:38]  ² tn Grk “Because for this purpose I have come forth.”

[2:13]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[3:6]  ¹ 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]  ² sn See the note on Pharisees in 2:16.

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

[3:6]  ⁴ tn Grk “destroy.”

[5:2]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[5:2]  ³ 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.”

[6:1]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ² sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[6:10]  ¹ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[7:29]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:26]  ¹ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:29]  ¹ tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

[9:30]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:48]  ¹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).