Mark 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ¹  them.

Mark 1:34

1:34 So ²  he healed many who were sick with various diseases and drove out many demons. ³  But ⁴  he would not permit the demons to speak, ⁵  because they knew him. ⁶ 

Mark 2:8

2:8 Now ⁷  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ⁸  he said to them, “Why are you thinking such things in your hearts? ⁹ 

Mark 2:19

2:19 Jesus ¹⁰  said to them, “The wedding guests ¹¹  cannot fast while the bridegroom ¹²  is with them, can they? ¹³  As long as they have the bridegroom with them they do not fast.

Mark 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ¹⁴  you did not arrest me. But this has happened so that ¹⁵  the scriptures would be fulfilled.”

Mark 15:31

15:31 In the same way even the chief priests – together with the experts in the law ¹⁶  – were mocking him among themselves: ¹⁷  “He saved others, but he cannot save himself!

Mark 15:39

15:39 Now when the centurion, ¹⁸  who stood in front of him, saw how he died, ¹⁹  he said, “Truly this man was God’s Son!”

Mark 16:8

16:8 Then ²⁰  they went out and ran from the tomb, for terror and bewilderment had seized them. ²¹  And they said nothing to anyone, because they were afraid.

Mark 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

[1:31]  ¹ tn The imperfect verb is taken ingressively here.

[1:34]  ² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ³ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁵ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁶ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[2:8]  ³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ⁴ tn Grk “they were thus reasoning within themselves.”

[2:8]  ⁵ tn Grk “Why are you reasoning these things in your hearts?”

[2:19]  ⁴ tn Grk “And Jesus.”

[2:19]  ⁵ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ⁶ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[14:49]  ⁵ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ⁶ tn Grk “But so that”; the verb “has happened” is implied.

[15:31]  ⁶ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[15:31]  ⁷ tn Grk “Mocking him, the chief priests…said among themselves.”

[15:39]  ⁷ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ⁸ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[16:8]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:8]  ⁹ tn Grk “they began to have trembling and bewilderment.”