Mark 1:43

1:43 Immediately Jesus ¹  sent the man ²  away with a very strong warning.

Mark 1:12

1:12 The Spirit immediately drove him into the wilderness.

Mark 3:15

3:15 and to have authority to cast out demons.

Mark 6:13

6:13 They cast out many demons and anointed many sick people with oil and healed them.

Mark 12:8

12:8 So ³  they seized him, ⁴  killed him, and threw his body ⁵  out of the vineyard. ⁶ 

Mark 1:39

1:39 So ⁷  he went into all of Galilee preaching in their synagogues ⁸  and casting out demons.

Mark 3:23

3:23 So ⁹  he called them and spoke to them in parables: ¹⁰  “How can Satan cast out Satan?

Mark 16:9

The Longer Ending of Mark

16:9 ¹¹ [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.

Mark 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ¹² 

Mark 3:22

3:22 The experts in the law ¹³  who came down from Jerusalem ¹⁴  said, “He is possessed by Beelzebul,” ¹⁵  and, “By the ruler ¹⁶  of demons he casts out demons.”

Mark 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ¹⁷  asked him to cast the demon out of her daughter.

Mark 9:28

9:28 Then, ¹⁸  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Mark 9:38

On Jesus’ Side

9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.”

Mark 1:34

1:34 So ¹⁹  he healed many who were sick with various diseases and drove out many demons. ²⁰  But ²¹  he would not permit the demons to speak, ²²  because they knew him. ²³ 

Mark 5:40

5:40 And they began making fun of him. ²⁴  But he put them all outside ²⁵  and he took the child’s father and mother and his own companions ²⁶  and went into the room where the child was. ²⁷ 

Mark 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ²⁸  they were not able to do so.” ²⁹ 

Mark 9:47

9:47 If your eye causes you to sin, tear it out! ³⁰  It is better to enter into the kingdom of God with one eye than to have ³¹  two eyes and be thrown into hell,

Mark 11:15

Cleansing the Temple

11:15 Then ³²  they came to Jerusalem. ³³  Jesus ³⁴  entered the temple area ³⁵  and began to drive out those who were selling and buying in the temple courts. ³⁶  He turned over the tables of the money changers and the chairs of those selling doves,

[1:43]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ² tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

[12:8]  ³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:8]  ⁴ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[12:8]  ⁵ tn Grk “him.”

[12:8]  ⁶ sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.

[1:39]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ⁶ sn See the note on synagogue in 1:21.

[3:23]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ⁸ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[16:9]  ⁹ tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

[16:17]  ¹¹ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.

[3:22]  ¹³ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ¹⁵ tn Grk “He has Beelzebul.”

[3:22]  ¹⁶ tn Or “prince.”

[7:26]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:28]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:34]  ¹⁹ 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]  ²⁰ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ²¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ²² 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]  ²³ 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.

[5:40]  ²¹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ²² tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ²³ tn Grk “those with him.”

[5:40]  ²⁴ tn Grk “into where the child was.”

[9:18]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ²⁴ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:47]  ²⁵ tn Grk “throw it out.”

[9:47]  ²⁶ tn Grk “than having.”

[11:15]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ²⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ³⁰ tn Grk “the temple.”

[11:15]  ³¹ tn Grk “the temple.”