Markus 1:26

1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him.

Markus 1:41

1:41 Moved with compassion, ¹  Jesus ²  stretched out his hand and touched ³  him, saying, “I am willing. Be clean!”

Markus 2:5

2:5 When Jesus saw their ⁴  faith, he said to the paralytic, “Son, your sins are forgiven.” ⁵ 

Markus 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁶  went out again by the sea. The whole crowd came to him, and he taught them.

Markus 2:24

2:24 So ⁷  the Pharisees ⁸  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Markus 2:27

2:27 Then ⁹  he said to them, “The Sabbath was made for people, ¹⁰  not people for the Sabbath.

Markus 4:13

4:13 He said to them, “Don’t you understand this parable? Then ¹¹  how will you understand any parable?

Markus 4:35

Stilling of a Storm

4:35 On that day, when evening came, Jesus ¹²  said to his disciples, “Let’s go across to the other side of the lake.” ¹³ 

Markus 5:21

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Markus 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ¹⁴ 

Markus 5:36

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.”

Markus 6:1

Rejection at Nazareth

6:1 Now ¹⁵  Jesus left that place and came to his hometown, ¹⁶  and his disciples followed him.

Markus 6:24

6:24 So ¹⁷  she went out and said to her mother, “What should I ask for?” Her mother ¹⁸  said, “The head of John the baptizer.” ¹⁹ 

Markus 7:29

7:29 Then ²⁰  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Markus 8:4

8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?”

Markus 9:11

9:11 Then ²¹  they asked him, ²²  “Why do the experts in the law ²³  say that Elijah must come first?”

Markus 9:15

9:15 When the whole crowd saw him, they were amazed and ran ²⁴  at once and greeted him.

Markus 9:21

9:21 Jesus ²⁵  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 11:5

11:5 Some people standing there said to them, “What are you doing, untying that colt?”

Markus 11:7

11:7 Then ²⁶  they brought the colt to Jesus, threw their cloaks ²⁷  on it, and he sat on it. ²⁸ 

Markus 13:4

13:4 “Tell us, when will these things ²⁹  happen? And what will be the sign that all these things are about to take place?”

Markus 14:34

14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”

Markus 15:6

Jesus and Barabbas

15:6 During the feast it was customary to release one prisoner to the people, ³⁰  whomever they requested.

Markus 16:11

16:11 And when they heard that he was alive and had been seen by her, they did not believe.

[1:41]  ¹ tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff² r^1*) here read ὀργισθείς (ojrgisqei", “moved with anger”). It is more difficult to account for a change from “moved with compassion” to “moved with anger” than it is for a copyist to soften “moved with anger” to “moved with compassion,” making the decision quite difficult. B. M. Metzger (TCGNT 65) suggests that “moved with anger” could have been prompted by 1:43, “Jesus sent the man away with a very strong warning.” It also could have been prompted by the man’s seeming doubt about Jesus’ desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).

[1:41]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ³ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[2:5]  ⁴ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ⁵ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:13]  ⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:24]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ⁸ sn See the note on Pharisees in 2:16.

[2:27]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ¹⁰ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[4:13]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:35]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:35]  ¹³ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[5:27]  ¹⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[6:1]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ¹⁶ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[6:24]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ¹⁸ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ¹⁹ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[7:29]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ²² tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[9:11]  ²³ tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:15]  ²⁴ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

[9:21]  ²⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:7]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ²⁷ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ²⁸ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[13:4]  ²⁹ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[15:6]  ³⁰ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[15:6]  sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.