Markus 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ¹  they spoke to Jesus ²  at once about her.

Markus 2:24

2:24 So ³  the Pharisees ⁴  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Markus 6:29

6:29 When John’s ⁵  disciples heard this, they came and took his body and placed it in a tomb.

Markus 6:43

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

Markus 6:47

6:47 When evening came, the boat was in the middle of the sea and he was alone on the land.

Markus 7:2

7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed.

Markus 8:4

8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?”

Markus 8:14

The Yeast of the Pharisees and Herod

8:14 Now ⁶  they had forgotten to take bread, except for one loaf they had with them in the boat.

Markus 8:32

8:32 He spoke openly about this. So ⁷  Peter took him aside and began to rebuke him.

Markus 9:36

9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them,

Markus 10:13

Jesus and Little Children

10:13 Now ⁸  people were bringing little children to him for him to touch, ⁹  but the disciples scolded those who brought them. ¹⁰ 

Markus 10:26

10:26 They were even more astonished and said ¹¹  to one another, “Then ¹²  who can be saved?” ¹³ 

Markus 10:41

10:41 Now ¹⁴  when the other ten ¹⁵  heard this, ¹⁶  they became angry with James and John.

Markus 11:20

The Withered Fig Tree

11:20 In the morning as they passed by, they saw the fig tree withered from the roots.

Markus 13:13

13:13 You will be hated by everyone because of my name. ¹⁷  But the one who endures to the end will be saved. ¹⁸ 

Markus 14:10

The Plan to Betray Jesus

14:10 Then ¹⁹  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ²⁰ 

Markus 16:13

16:13 They went back and told the rest, but they did not believe them.

[1:30]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:24]  ³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ⁴ sn See the note on Pharisees in 2:16.

[6:29]  ⁵ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[8:14]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:32]  ⁷ 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.

[10:13]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[10:26]  ¹³ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[10:41]  ¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:41]  ¹⁵ tn Grk “the ten.”

[10:41]  ¹⁶ 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.

[13:13]  ¹⁷ sn See 1 Cor 1:25-31.

[13:13]  ¹⁸ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[14:10]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ²⁰ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.