Markus 3:6
Konteks3:6 So 1 the Pharisees 2 went out immediately and began plotting with the Herodians, 3 as to how they could assassinate 4 him.
Markus 4:16-17
Konteks4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But 5 they have no root in themselves and do not endure. 6 Then, when trouble or persecution comes because of the word, immediately they fall away.
Markus 8:20
Konteks8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, 7 “Seven.”
Markus 13:28
Konteks13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.
Markus 14:35
Konteks14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.
[3:6] 1 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[3:6] 2 sn See the note on Pharisees in 2:16.
[3:6] 3 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.
[3:6] sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[4:17] 5 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:17] 6 tn Grk “are temporary.”
[8:20] 7 tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì45 A D W Θ Ë1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì45 א A D W Θ Ë1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA27 puts αὐτῷ in brackets, indicating some doubt as to its authenticity.