Mark 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Mark 2:12

2:12 And immediately the man ¹  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

Mark 2:17

2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. ²  I have not come to call the righteous, but sinners.”

Mark 5:4

5:4 For his hands and feet had often been bound with chains and shackles, ³  but ⁴  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him.

Mark 6:14

The Death of John the Baptist

6:14 Now ⁵  King Herod ⁶  heard this, for Jesus’ ⁷  name had become known. Some ⁸  were saying, “John the baptizer ⁹  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Mark 9:1

9:1 And he said to them, “I tell you the truth, ¹⁰  there are some standing here who will not ¹¹  experience ¹²  death before they see the kingdom of God come with power.” ¹³ 

Mark 10:1

Divorce

10:1 Then ¹⁴  Jesus ¹⁵  left that place and went to the region of Judea and ¹⁶  beyond the Jordan River. ¹⁷  Again crowds gathered to him, and again, as was his custom, he taught them.

Mark 10:21

10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money ¹⁸  to the poor, and you will have treasure ¹⁹  in heaven. Then come, follow me.”

Mark 11:11

11:11 Then ²⁰  Jesus ²¹  entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.

Mark 11:15

Cleansing the Temple

11:15 Then ²²  they came to Jerusalem. ²³  Jesus ²⁴  entered the temple area ²⁵  and began to drive out those who were selling and buying in the temple courts. ²⁶  He turned over the tables of the money changers and the chairs of those selling doves,

Mark 12:34

12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

Mark 13:35

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn –

Mark 14:22

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

Mark 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ²⁷  He has been raised! ²⁸  He is not here. Look, there is the place where they laid him.

[2:12]  ¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[2:17]  ¹ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[5:4]  ¹ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:14]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ² sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[6:14]  ³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ⁵ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[9:1]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ² tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ³ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ⁴ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[10:1]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ³ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ⁴ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[10:21]  ¹ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[10:21]  ² sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[11:11]  ¹ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ⁴ tn Grk “the temple.”

[11:15]  ⁵ tn Grk “the temple.”

[16:6]  ¹ sn See the note on Crucify in 15:13.

[16:6]  ² tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.