Markus 1:12

1:12 The Spirit immediately drove him into the wilderness.

Markus 5:32

5:32 But ¹  he looked around to see who had done it.

Markus 9:4

9:4 Then Elijah appeared before them along with Moses, ²  and they were talking with Jesus.

Markus 10:6

10:6 But from the beginning of creation he ³  made them male and female. ⁴ 

Markus 11:12

Cursing of the Fig Tree

11:12 Now ⁵  the next day, as they went out from Bethany, he was hungry.

Markus 11:22

11:22 Jesus said to them, “Have faith in God.

Markus 14:17

14:17 Then, ⁶  when it was evening, he came to the house ⁷  with the twelve.

Markus 15:23

15:23 They offered him wine mixed with myrrh, ⁸  but he did not take it.

Markus 15:38

15:38 And the temple curtain ⁹  was torn in two, from top to bottom.

[5:32]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:4]  ² sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[10:6]  ³ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ⁴ sn A quotation from Gen 1:27; 5:2.

[11:12]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:17]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ⁷ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

[15:23]  ⁸ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

[15:38]  ⁹ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.