Mark 3:22

3:22 The experts in the law ¹  who came down from Jerusalem ²  said, “He is possessed by Beelzebul,” ³  and, “By the ruler ⁴  of demons he casts out demons.”

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 1:34

1:34 So ⁵  he healed many who were sick with various diseases and drove out many demons. ⁶  But ⁷  he would not permit the demons to speak, ⁸  because they knew him. ⁹ 

Mark 1:39

1:39 So ¹⁰  he went into all of Galilee preaching in their synagogues ¹¹  and casting out demons.

Mark 7:29

7:29 Then ¹²  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Mark 16:9

The Longer Ending of Mark

16:9 ¹³ [[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; ¹⁴ 

Mark 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ¹⁵  asked him to cast the demon out of her daughter.

Mark 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

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.”

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

[3:22]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ³ tn Grk “He has Beelzebul.”

[3:22]  ⁴ tn Or “prince.”

[1:34]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁶ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁸ 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]  ⁹ 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.

[1:39]  ⁹ 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]  ¹⁰ sn See the note on synagogue in 1:21.

[7:29]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:9]  ¹⁷ 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]  ²¹ 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.

[7:26]  ²⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.