Markus 1:18

1:18 They left their nets immediately and followed him. ¹ 

Markus 1:43

1:43 Immediately Jesus ²  sent the man ³  away with a very strong warning.

Markus 3:16

3:16 He appointed twelve: ⁴  To Simon ⁵  he gave the name Peter;

Markus 5:13

5:13 Jesus ⁶  gave them permission. ⁷  So ⁸  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

Markus 5:25

5:25 Now ⁹  a woman was there who had been suffering from a hemorrhage ¹⁰  for twelve years. ¹¹ 

Markus 5:32

5:32 But ¹²  he looked around to see who had done it.

Markus 5:40

5:40 And they began making fun of him. ¹³  But he put them all outside ¹⁴  and he took the child’s father and mother and his own companions ¹⁵  and went into the room where the child was. ¹⁶ 

Markus 6:9

6:9 and to put on sandals but not to wear two tunics. ¹⁷ 

Markus 6:12

6:12 So ¹⁸  they went out and preached that all should repent.

Markus 6:20

6:20 because Herod stood in awe of ¹⁹  John and protected him, since he knew that John ²⁰  was a righteous and holy man. When Herod ²¹  heard him, he was thoroughly baffled, ²²  and yet ²³  he liked to listen to John. ²⁴ 

Markus 6:22

6:22 When his daughter Herodias ²⁵  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.”

Markus 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Markus 6:31

6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).

Markus 8:6

8:6 Then ²⁶  he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So ²⁷  they served the crowd.

Markus 8:9

8:9 There were about four thousand ²⁸  who ate. ²⁹  Then he dismissed them. ³⁰ 

Markus 8:16

8:16 So they began to discuss with one another about having no bread. ³¹ 

Markus 8:30

8:30 Then ³²  he warned them not to tell anyone about him. ³³ 

Markus 9:5

9:5 So ³⁴  Peter said to Jesus, ³⁵  “Rabbi, it is good for us to be here. Let us make three shelters ³⁶  – one for you, one for Moses, and one for Elijah.”

Markus 9:16

9:16 He asked them, “What are you arguing about with them?”

Markus 10:1

Divorce

10:1 Then ³⁷  Jesus ³⁸  left that place and went to the region of Judea and ³⁹  beyond the Jordan River. ⁴⁰  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 10:33

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ⁴¹  They will condemn him to death and will turn him over to the Gentiles.

Markus 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ⁴²  As Jesus ⁴³  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Markus 11:12

Cursing of the Fig Tree

11:12 Now ⁴⁴  the next day, as they went out from Bethany, he was hungry.

Markus 11:19

11:19 When evening came, Jesus and his disciples ⁴⁵  went out of the city.

Markus 12:30

12:30 Love ⁴⁶  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ⁴⁷ 

Markus 14:17

14:17 Then, ⁴⁸  when it was evening, he came to the house ⁴⁹  with the twelve.

Markus 14:50

14:50 Then ⁵⁰  all the disciples ⁵¹  left him and fled.

Markus 14:57

14:57 Some stood up and gave this false testimony against him: ⁵² 

Markus 14:59

14:59 Yet even on this point their testimony did not agree.

Markus 15:3

15:3 Then ⁵³  the chief priests began to accuse him repeatedly.

Markus 15:25

15:25 It was nine o’clock in the morning ⁵⁴  when they crucified him.

[1:18]  ¹ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[1:43]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ³ tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

[3:16]  ⁴ tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C² D L Θ Ë¹ 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)

[3:16]  ⁵ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[5:13]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ⁷ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ⁸ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[5:25]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[5:25]  ¹⁰ tn Grk “a flow of blood.”

[5:25]  ¹¹ sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.

[5:32]  ¹² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:40]  ¹³ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ¹⁴ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ¹⁵ tn Grk “those with him.”

[5:40]  ¹⁶ tn Grk “into where the child was.”

[6:9]  ¹⁷ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[6:12]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:20]  ¹⁹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ²⁰ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ²¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ²² tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[6:20]  ²³ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ²⁴ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:22]  ²⁵ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

[8:6]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ²⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:9]  ²⁸ sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.

[8:9]  ²⁹ tn The words “who ate” are not in the Greek text but have been supplied for clarity.

[8:9]  ³⁰ sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.

[8:16]  ³¹ tn Grk “And they were discussing with one another that they had no bread.”

[8:30]  ³² tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.

[8:30]  ³³ sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.

[9:5]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ³⁵ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ³⁶ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

[10:1]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ³⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ³⁹ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ⁴⁰ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[10:33]  ⁴¹ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:46]  ⁴² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:12]  ⁴⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:19]  ⁴⁵ tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18).

[12:30]  ⁴⁶ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ⁴⁷ sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[14:17]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ⁴⁹ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

[14:50]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:50]  ⁵¹ tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.

[14:57]  ⁵² tn Grk “Some standing up gave false testimony against him, saying.”

[15:3]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:25]  ⁵⁴ tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.