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: ¹  To Simon ²  he gave the name Peter;

Markus 3:28

3:28 I tell you the truth, ³  people will be forgiven for all sins, even all the blasphemies they utter. ⁴ 

Markus 4:18

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

Markus 6:43

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

Markus 7:1

Breaking Human Traditions

7:1 Now ⁵  the Pharisees ⁶  and some of the experts in the law ⁷  who came from Jerusalem ⁸  gathered around him.

Markus 8:32

8:32 He spoke openly about this. So ⁹  Peter took him aside and began to rebuke him.

Markus 11:26

11:26 [[EMPTY]] ¹⁰ 

Markus 12:27

12:27 He is not the God of the dead but of the living. ¹¹  You are badly mistaken!”

Markus 13:21

13:21 Then ¹²  if anyone says to you, ‘Look, here is the Christ!’ ¹³  or ‘Look, there he is!’ do not believe him.

Markus 13:26

13:26 Then everyone ¹⁴  will see the Son of Man arriving in the clouds ¹⁵  with great power and glory.

Markus 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Markus 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Markus 14:45

14:45 When Judas ¹⁶  arrived, he went up to Jesus ¹⁷  immediately and said, “Rabbi!” and kissed ¹⁸  him.

Markus 14:63

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

Markus 15:35

15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” ¹⁹ 

[3:16]  ¹ 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]  ² 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.

[3:28]  ³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ⁴ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[7:1]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ⁶ sn See the note on Pharisees in 2:16.

[7:1]  ⁷ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:32]  ⁹ 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.

[11:26]  ¹⁰ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[12:27]  ¹¹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[13:21]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:21]  ¹³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:21]  sn See the note on Christ in 8:29.

[13:26]  ¹⁴ tn Grk “they.”

[13:26]  ¹⁵ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[14:45]  ¹⁶ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ¹⁸ 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.

[15:35]  ¹⁹ sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.