Markus 2:27

2:27 Then ¹  he said to them, “The Sabbath was made for people, ²  not people for the Sabbath.

Markus 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Markus 3:16

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

Markus 3:29

3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” ⁵ 

Markus 5:22

5:22 Then ⁶  one of the synagogue rulers, ⁷  named Jairus, ⁸  came up, and when he saw Jesus, ⁹  he fell at his feet.

Markus 6:1

Rejection at Nazareth

6:1 Now ¹⁰  Jesus left that place and came to his hometown, ¹¹  and his disciples followed him.

Markus 6:19

6:19 So Herodias nursed a grudge against him and wanted to kill him. But ¹²  she could not

Markus 6:43

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

Markus 7:13

7:13 Thus you nullify ¹³  the word of God by your tradition that you have handed down. And you do many things like this.”

Markus 8:2

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.

Markus 8:15

8:15 And Jesus ¹⁴  ordered them, ¹⁵  “Watch out! Beware of the yeast of the Pharisees ¹⁶  and the yeast of Herod!”

Markus 9:11

9:11 Then ¹⁷  they asked him, ¹⁸  “Why do the experts in the law ¹⁹  say that Elijah must come first?”

Markus 9:21

9:21 Jesus ²⁰  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 10:13

Jesus and Little Children

10:13 Now ²¹  people were bringing little children to him for him to touch, ²²  but the disciples scolded those who brought them. ²³ 

Markus 10:26

10:26 They were even more astonished and said ²⁴  to one another, “Then ²⁵  who can be saved?” ²⁶ 

Markus 10:41

10:41 Now ²⁷  when the other ten ²⁸  heard this, ²⁹  they became angry with James and John.

Markus 10:48

10:48 Many scolded ³⁰  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Markus 14:33

14:33 He took Peter, James, ³¹  and John with him, and became very troubled and distressed.

Markus 14:45

14:45 When Judas ³²  arrived, he went up to Jesus ³³  immediately and said, “Rabbi!” and kissed ³⁴  him.

Markus 14:63

14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses?

Markus 15:6

Jesus and Barabbas

15:6 During the feast it was customary to release one prisoner to the people, ³⁵  whomever they requested.

Markus 15:16

Jesus is Mocked

15:16 So ³⁶  the soldiers led him into the palace (that is, the governor’s residence) ³⁷  and called together the whole cohort. ³⁸ 

Markus 16:16

16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

[2:27]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ² tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[3:16]  ³ 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]  ⁴ 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.

[3:29]  ⁵ sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.

[5:22]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ⁷ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ⁸ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ¹¹ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[6:19]  ¹² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[7:13]  ¹³ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[8:15]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ¹⁵ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ¹⁶ sn See the note on Pharisees in 2:16.

[9:11]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ¹⁸ tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[9:11]  ¹⁹ tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:21]  ²⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:13]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ²² tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

[10:13]  ²³ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

[10:13]  tn Grk “the disciples scolded them.”

[10:26]  ²⁴ 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]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

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

[10:41]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:41]  ²⁸ tn Grk “the ten.”

[10:41]  ²⁹ tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.

[10:48]  ³⁰ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[14:33]  ³¹ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:45]  ³² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ³⁴ 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.

[15:6]  ³⁵ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[15:6]  sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.

[15:16]  ³⁶ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ³⁷ tn Grk “(that is, the praetorium).”

[15:16]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[15:16]  ³⁸ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.