Markus 1:38

1:38 He replied, ¹  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ² 

Markus 5:12

5:12 And the demonic spirits ³  begged him, “Send us into the pigs. Let us enter them.”

Markus 5:18

5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ⁴  with him.

Markus 5:43

5:43 He strictly ordered that no one should know about this, ⁵  and told them to give her something to eat.

Markus 6:36

6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.”

Markus 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ⁶  your tradition.

Markus 7:32

7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him.

Markus 7:36

7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. ⁷ 

Markus 8:22

A Two-stage Healing

8:22 Then ⁸  they came to Bethsaida. They brought a blind man to Jesus ⁹  and asked him to touch him.

Markus 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ¹⁰  Jesus ¹¹  did not want anyone to know,

Markus 10:48

10:48 Many scolded ¹²  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Markus 12:13

Paying Taxes to Caesar

12:13 Then ¹³  they sent some of the Pharisees ¹⁴  and Herodians ¹⁵  to trap him with his own words. ¹⁶ 

Markus 14:10

The Plan to Betray Jesus

14:10 Then ¹⁷  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ¹⁸ 

Markus 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

[1:38]  ¹ tn Grk “And he said to them.”

[1:38]  ² tn Grk “Because for this purpose I have come forth.”

[5:12]  ³ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[5:18]  ⁴ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[5:43]  ⁵ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[7:9]  ⁶ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[7:36]  ⁷ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

[8:22]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ⁹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[9:30]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:48]  ¹² tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[12:13]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹⁴ sn See the note on Pharisees in 2:16.

[12:13]  ¹⁵ sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.

[12:13]  ¹⁶ tn Grk “trap him in word.”

[14:10]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ¹⁸ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.