Markus 3:14

3:14 He ¹  appointed twelve (whom he named apostles ² ), ³  so that they would be with him and he could send them to preach

Markus 3:23

3:23 So ⁴  he called them and spoke to them in parables: ⁵  “How can Satan cast out Satan?

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 7:17

7:17 Now ⁶  when Jesus ⁷  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 9:15

9:15 When the whole crowd saw him, they were amazed and ran ⁸  at once and greeted him.

Markus 15:4

15:4 So Pilate asked him again, ⁹  “Have you nothing to say? See how many charges they are bringing against you!”

Markus 15:19

15:19 Again and again ¹⁰  they struck him on the head with a staff ¹¹  and spit on him. Then they knelt down and paid homage to him.

Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

[3:14]  ¹ tn Grk “And he.”

[3:14]  ² sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ³ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[3:23]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:23]  ⁵ sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

[7:17]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:15]  ⁸ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

[15:4]  ⁹ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:19]  ¹⁰ tn The verb here has been translated as an iterative imperfect.

[15:19]  ¹¹ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.