Mark 1:45

1:45 But as the man ¹  went out he began to announce it publicly and spread the story widely, so that Jesus ²  was no longer able to enter any town openly but stayed outside in remote places. Still ³  they kept coming ⁴  to him from everywhere.

Mark 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ⁵  the whole crowd was on the shore by the lake.

Mark 6:20

6:20 because Herod stood in awe of ⁶  John and protected him, since he knew that John ⁷  was a righteous and holy man. When Herod ⁸  heard him, he was thoroughly baffled, ⁹  and yet ¹⁰  he liked to listen to John. ¹¹ 

Mark 7:15

7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”

Mark 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ¹²  he spit on his eyes, placed his hands on his eyes ¹³  and asked, “Do you see anything?”

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 ¹⁴  they were not able to do so.” ¹⁵ 

Mark 10:33

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ¹⁶  They will condemn him to death and will turn him over to the Gentiles.

Mark 11:18

11:18 The chief priests and the experts in the law ¹⁷  heard it and they considered how they could assassinate ¹⁸  him, for they feared him, because the whole crowd was amazed by his teaching.

Mark 12:34

12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

Mark 14:65

14:65 Then ¹⁹  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ²⁰  him.

Mark 15:46

15:46 After Joseph ²¹  bought a linen cloth ²²  and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. ²³  Then ²⁴  he rolled a stone across the entrance ²⁵  of the tomb.

[1:45]  ¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ³ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁴ tn The imperfect verb has been translated iteratively.

[4:1]  ⁵ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[6:20]  ⁹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ¹⁰ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ¹¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ¹² tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  ¹³ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ¹⁴ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[8:23]  ¹³ 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]  ¹⁴ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[9:18]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

[10:33]  ²¹ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ²⁵ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ²⁶ tn Grk “how they could destroy him.”

[14:65]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ³⁰ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[15:46]  ³³ tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

[15:46]  ³⁴ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[15:46]  ³⁵ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[15:46]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:46]  ³⁷ tn Or “to the door,” “against the door.”