Markus 1:2

1:2 As it is written in Isaiah the prophet, ¹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ² 

Markus 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ³  boat mending nets.

Markus 4:25

4:25 For whoever has will be given more, but ⁴  whoever does not have, even what he has will be taken from him.” ⁵ 

Markus 4:28

4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ⁶  Many who heard him were astonished, saying, “Where did he get these ideas? ⁷  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

Markus 6:11

6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off ⁸  your feet as a testimony against them.”

Markus 6:32

6:32 So they went away by themselves in a boat to some remote place.

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 6:43

6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full.

Markus 6:45

Walking on Water

6:45 Immediately Jesus ⁹  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Markus 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Markus 7:3-5

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ¹⁰  holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. ¹¹ ) ¹²  7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ¹³  with unwashed hands?”

Markus 7:12

7:12 then you no longer permit him to do anything for his father or mother.

Markus 8:8

8:8 Everyone ¹⁴  ate and was satisfied, and they picked up the broken pieces left over, seven baskets full.

Markus 8:14

The Yeast of the Pharisees and Herod

8:14 Now ¹⁵  they had forgotten to take bread, except for one loaf they had with them in the boat.

Markus 8:19-20

8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ¹⁶  “Seven.”

Markus 8:37

8:37 What can a person give in exchange for his life?

Markus 9:3

9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them.

Markus 9:24

9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

Markus 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ¹⁷  Jesus ¹⁸  did not want anyone to know,

Markus 9:34

9:34 But they were silent, for on the way they had argued with one another about who was the greatest.

Markus 9:44

9:44 [[EMPTY]] ¹⁹ 

Markus 9:46

9:46 [[EMPTY]] ²⁰ 

Markus 10:26

10:26 They were even more astonished and said ²¹  to one another, “Then ²²  who can be saved?” ²³ 

Markus 10:30

10:30 who will not receive in this age ²⁴  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ²⁵  – and in the age to come, eternal life. ²⁶ 

Markus 11:1

The Triumphal Entry

11:1 Now ²⁷  as they approached Jerusalem, ²⁸  near Bethphage ²⁹  and Bethany, at the Mount of Olives, ³⁰  Jesus ³¹  sent two of his disciples

Markus 12:44

12:44 For they all gave out of their wealth. ³²  But she, out of her poverty, put in what she had to live on, everything she had.” ³³ 

Markus 13:10

13:10 First the gospel must be preached to all nations.

Markus 15:11

15:11 But the chief priests stirred up the crowd to have him release ³⁴  Barabbas instead.

Markus 15:14

15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!”

[1:2]  ¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:19]  ³ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[4:25]  ⁴ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:25]  ⁵ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

[6:2]  ⁶ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[6:2]  ⁷ tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.

[6:11]  ⁸ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[6:45]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:3]  ¹⁰ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[7:4]  ¹¹ tc Several important witnesses (Ì^45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë^1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

[7:4]  ¹² sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[7:5]  ¹³ tn Grk “eat bread.”

[8:8]  ¹⁴ tn Grk “They.”

[8:14]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:20]  ¹⁶ tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[9:30]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:44]  ¹⁹ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[9:46]  ²⁰ tc See tc note at the end of v. 43.

[10:26]  ²¹ tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.

[10:26]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[10:26]  ²³ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[10:30]  ²⁴ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ²⁵ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ²⁶ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[11:1]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ²⁹ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[11:1]  ³⁰ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[11:1]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:44]  ³² tn Grk “out of what abounded to them.”

[12:44]  ³³ sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.

[15:11]  ³⁴ tn Grk “to have him release for them.”