Markus 1:39

1:39 So ¹  he went into all of Galilee preaching in their synagogues ²  and casting out demons.

Markus 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ³ 

Markus 6:49

6:49 When they saw him walking on the water ⁴  they thought he was a ghost. They ⁵  cried out,

Markus 7:2

7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed.

Markus 8:32

8:32 He spoke openly about this. So ⁶  Peter took him aside and began to rebuke him.

Markus 10:48

10:48 Many scolded ⁷  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Markus 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Markus 12:24

12:24 Jesus said to them, “Aren’t you deceived ⁸  for this reason, because you don’t know the scriptures or the power of God?

Markus 12:27

12:27 He is not the God of the dead but of the living. ⁹  You are badly mistaken!”

Markus 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ¹⁰  ointment?

Markus 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Markus 14:8

14:8 She did what she could. She anointed my body beforehand for burial.

Markus 14:29

14:29 Peter said to him, “Even if they all fall away, I will not!”

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 14:45

14:45 When Judas ¹¹  arrived, he went up to Jesus ¹²  immediately and said, “Rabbi!” and kissed ¹³  him.

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ¹⁴ 

Markus 15:42

Jesus’ Burial

15:42 Now ¹⁵  when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), ¹⁶ 

[1:39]  ¹ 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]  ² sn See the note on synagogue in 1:21.

[5:27]  ³ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[6:49]  ⁴ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:32]  ⁶ tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.

[10:48]  ⁷ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[12:24]  ⁸ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[12:27]  ⁹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[14:4]  ¹⁰ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.

[14:45]  ¹¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ¹³ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[14:48]  ¹⁴ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[15:42]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.

[15:42]  ¹⁶ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.