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 5:10

5:10 He begged Jesus ⁴  repeatedly not to send them out of the region.

Markus 6:51

6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished,

Markus 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ⁵  your tradition.

Markus 7:13

7:13 Thus you nullify ⁶  the word of God by your tradition that you have handed down. And you do many things like this.”

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ⁷ 

Markus 14:64

14:64 You have heard the blasphemy! What is your verdict?” ⁸  They all condemned him as deserving death.

Markus 15:9

15:9 So Pilate asked them, ⁹  “Do you want me to release the king of the Jews for you?”

[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.

[5:10]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:9]  ⁵ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[7:13]  ⁶ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[14:48]  ⁷ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[14:64]  ⁸ tn Grk “What do you think?”

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