Mark 1:37

1:37 When they found him, they said, “Everyone is looking for you.”

Mark 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ¹  two hands and go into hell, ²  to the unquenchable fire.

Mark 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ³  two feet and be thrown into hell.

Mark 9:47

9:47 If your eye causes you to sin, tear it out! ⁴  It is better to enter into the kingdom of God with one eye than to have ⁵  two eyes and be thrown into hell,

Mark 1:24

1:24 “Leave us alone, ⁶  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ⁷  of God!”

Mark 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ⁸  are outside looking for you.”

Mark 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Mark 5:34

5:34 He said to her, “Daughter, your faith has made you well. ⁹  Go in peace, and be healed of your disease.”

Mark 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Mark 10:35

The Request of James and John

10:35 Then ¹⁰  James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.”

Mark 10:49

10:49 Jesus stopped and said, “Call him.” So ¹¹  they called the blind man and said to him, “Have courage! Get up! He is calling you.”

Mark 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ¹²  his sight and followed him on the road.

Mark 14:31

14:31 But Peter ¹³  insisted emphatically, ¹⁴  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Mark 5:7

5:7 Then ¹⁵  he cried out with a loud voice, “Leave me alone, ¹⁶  Jesus, Son of the Most High God! I implore you by God ¹⁷  – do not torment me!”

Mark 5:19

5:19 But ¹⁸  Jesus ¹⁹  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ²⁰  that he had mercy on you.”

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 ²¹  to the poor, and you will have treasure ²²  in heaven. Then come, follow me.”

[9:43]  ¹ tn Grk “than having.”

[9:43]  ² sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:45]  ¹ tn Grk “than having.”

[9:47]  ¹ tn Grk “throw it out.”

[9:47]  ² tn Grk “than having.”

[1:24]  ¹ 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]  ² 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.

[3:32]  ¹ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[5:34]  ¹ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[10:35]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:49]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[10:52]  ¹ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[14:31]  ¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ² tn Grk “said emphatically.”

[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.

[5:19]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ³ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[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.