Mark 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Mark 5:33-34

5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 5:34 He said to her, “Daughter, your faith has made you well. ¹  Go in peace, and be healed of your disease.”

Mark 5:41

5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.”

Mark 7:27

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ² 

Mark 8:12

8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ³  no sign will be given to this generation.”

Mark 11:14

11:14 He said to it, ⁴  “May no one ever eat fruit from you again.” And his disciples heard it. ⁵ 

Mark 12:16

12:16 So ⁶  they brought one, and he said to them, “Whose image ⁷  is this, and whose inscription?” They replied, ⁸  “Caesar’s.”

Mark 12:44

12:44 For they all gave out of their wealth. ⁹  But she, out of her poverty, put in what she had to live on, everything she had.” ¹⁰ 

Mark 14:9

14:9 I tell you the truth, ¹¹  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

[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.

[7:27]  ¹ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[8:12]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:14]  ¹ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ² sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[12:16]  ¹ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[12:16]  ² tn Or “whose likeness.”

[12:16]  ³ tn Grk “they said to him.”

[12:44]  ¹ tn Grk “out of what abounded to them.”

[12:44]  ² sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.

[14:9]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”