Mark 1:40

Cleansing a Leper

1:40 Now ¹  a leper ²  came to him and fell to his knees, asking for help. “If ³  you are willing, you can make me clean,” he said.

Mark 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ⁴  “You are the Christ.” ⁵ 

Mark 9:19

9:19 He answered them, ⁶  “You ⁷  unbelieving ⁸  generation! How much longer ⁹  must I be with you? How much longer must I endure ¹⁰  you? ¹¹  Bring him to me.”

Mark 10:47

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ¹²  “Jesus, Son of David, ¹³  have mercy ¹⁴  on me!”

Mark 14:18

14:18 While they were at the table ¹⁵  eating, Jesus said, “I tell you the truth, ¹⁶  one of you eating with me will betray me.” ¹⁷ 

Mark 14:30-31

14:30 Jesus said to him, “I tell you the truth, ¹⁸  today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter ¹⁹  insisted emphatically, ²⁰  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Mark 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ²¹  you did not arrest me. But this has happened so that ²²  the scriptures would be fulfilled.”

[1:40]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ² sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[1:40]  ³ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[8:29]  ⁴ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:19]  ⁷ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ⁸ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ⁹ tn Or “faithless.”

[9:19]  ¹⁰ tn Grk “how long.”

[9:19]  ¹¹ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ¹² sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:47]  ¹⁰ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ¹¹ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  ¹² sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[14:18]  ¹³ tn Grk “while they were reclined at the table.”

[14:18]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ¹⁵ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:30]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:31]  ¹⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ²⁰ tn Grk “said emphatically.”

[14:49]  ²² tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ²³ tn Grk “But so that”; the verb “has happened” is implied.