Markus 1:3

1:3 the voice of one shouting in the wilderness,

‘Prepare the way for the Lord,

make ¹  his paths straight.’” ² 

Markus 3:16-17

3:16 He appointed twelve: ³  To Simon ⁴  he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, ⁵  he gave the name Boanerges (that is, “sons of thunder”);

Markus 3:29

3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” ⁶ 

Markus 4:16

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.

Markus 4:18

4:18 Others are the ones sown among thorns: They are those who hear the word,

Markus 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

Markus 9:11

9:11 Then ⁷  they asked him, ⁸  “Why do the experts in the law ⁹  say that Elijah must come first?”

Markus 10:11

10:11 So ¹⁰  he told them, “Whoever divorces his wife and marries another commits adultery against her.

Markus 10:43

10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant,

Markus 10:47

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ¹¹  “Jesus, Son of David, ¹²  have mercy ¹³  on me!”

Markus 12:23-24

12:23 In the resurrection, when they rise again, ¹⁴  whose wife will she be? For all seven had married her.” ¹⁵  12:24 Jesus said to them, “Aren’t you deceived ¹⁶  for this reason, because you don’t know the scriptures or the power of God?

Markus 12:29

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one.

Markus 14:8

14:8 She did what she could. She anointed my body beforehand for burial.

Markus 14:64

14:64 You have heard the blasphemy! What is your verdict?” ¹⁷  They all condemned him as deserving death.

Markus 15:6

Jesus and Barabbas

15:6 During the feast it was customary to release one prisoner to the people, ¹⁸  whomever they requested.

[1:3]  ¹ sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.

[1:3]  ² sn A quotation from Isa 40:3.

[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.

[3:17]  ⁵ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[3:29]  ⁶ 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.

[9:11]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ⁸ tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

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

[10:11]  ¹⁰ tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

[10:47]  ¹¹ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ¹² sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  ¹³ sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[12:23]  ¹⁴ tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

[12:23]  ¹⁵ tn Grk “For the seven had her as wife.”

[12:24]  ¹⁶ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[14:64]  ¹⁷ tn Grk “What do you think?”

[15:6]  ¹⁸ 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.