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 2:18

The Superiority of the New

2:18 Now ¹  John’s ²  disciples and the Pharisees ³  were fasting. ⁴  So ⁵  they came to Jesus ⁶  and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”

Mark 5:7

5:7 Then ⁷  he cried out with a loud voice, “Leave me alone, ⁸  Jesus, Son of the Most High God! I implore you by God ⁹  – do not torment me!”

Mark 7:5

7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ¹⁰  with unwashed hands?”

Mark 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ¹¹  he spit on his eyes, placed his hands on his eyes ¹²  and asked, “Do you see anything?”

Mark 10:38

10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ¹³ 

Mark 11:13

11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit ¹⁴  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

Mark 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ¹⁵  also forgive you your sins.”

Mark 12:15

12:15 But he saw through their hypocrisy and said ¹⁶  to them, “Why are you testing me? Bring me a denarius ¹⁷  and let me look at it.”

Mark 13:11

13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, ¹⁸  for it is not you speaking, but the Holy Spirit.

Mark 15:34

15:34 Around three o’clock ¹⁹  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ²⁰ 

[2:18]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:18]  ² sn John refers to John the Baptist.

[2:18]  ³ sn See the note on Pharisees in 2:16.

[2:18]  ⁴ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[2:18]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

[2:18]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:7]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ² tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi 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). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. 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….”

[5:7]  ³ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[7:5]  ¹ tn Grk “eat bread.”

[8:23]  ¹ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ² tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[10:38]  ¹ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[11:13]  ¹ tn Grk “anything.”

[11:25]  ¹ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[12:15]  ¹ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ² tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[13:11]  ¹ tn Grk “in that hour.”

[15:34]  ¹ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

[15:34]  ² sn A quotation from Ps 22:1.