Markus 2:27

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

Markus 3:16

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

Markus 3:20

Jesus and Beelzebul

3:20 Now ⁵  Jesus ⁶  went home, and a crowd gathered so that they were not able to eat.

Markus 4:13

4:13 He said to them, “Don’t you understand this parable? Then ⁷  how will you understand any parable?

Markus 4:37

4:37 Now ⁸  a great windstorm ⁹  developed and the waves were breaking into the boat, so that the boat was nearly swamped.

Markus 5:37

5:37 He did not let anyone follow him except Peter, James, ¹⁰  and John, the brother of James.

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 8:32

8:32 He spoke openly about this. So ¹¹  Peter took him aside and began to rebuke him.

Markus 9:23

9:23 Then Jesus said to him, “‘If you are able?’ ¹²  All things are possible for the one who believes.”

Markus 10:26

10:26 They were even more astonished and said ¹³  to one another, “Then ¹⁴  who can be saved?” ¹⁵ 

Markus 12:22

12:22 None of the seven had children. Finally, the woman died too.

Markus 15:44

15:44 Pilate was surprised that he was already dead. He ¹⁶  called the centurion and asked him if he had been dead for some time.

Markus 16:3

16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?”

[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.

[3:20]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:13]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:37]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:37]  ⁹ tn Or “a squall.”

[4:37]  sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[5:37]  ¹⁰ 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.

[8:32]  ¹¹ tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.

[9:23]  ¹² tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[10:26]  ¹³ 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]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[10:26]  ¹⁵ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[15:44]  ¹⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.