Mark 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve¹ them.

Mark 2:23

Lord of the Sabbath

2:23 Jesus² was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat³ as they made their way.

Mark 5:20

5:20 So⁴ he went away and began to proclaim in the Decapolis⁵ what Jesus had done for him,⁶ and all were amazed.

Mark 5:42

5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.⁷

Mark 6:7

Sending Out the Twelve Apostles

6:7 Jesus⁸ called the twelve and began to send them out two by two. He gave them authority over the unclean spirits.⁹

Mark 6:55

6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be.¹⁰

Mark 10:47

10:47 When he heard that it was Jesus the Nazarene, he began to shout,¹¹ “Jesus, Son of David,¹² have mercy¹³ on me!”

Mark 14:11

14:11 When they heard this, they were delighted¹⁴ and promised to give him money.¹⁵ So¹⁶ Judas¹⁷ began looking for an opportunity to betray him.

Mark 14:65

14:65 Then¹⁸ some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat¹⁹ him.

Mark 14:71

14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!”

¹tn The imperfect verb is taken ingressively here.

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

³tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

⁴tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

⁵sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

⁶sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

⁷tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

⁸tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

⁹sn The phrase unclean spirits refers to evil spirits.

¹⁰tn Grk “wherever they heard he was.”

¹¹tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

¹²sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

¹³sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

¹⁴sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

¹⁵sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

¹⁶tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

¹⁷tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

¹⁸tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.