Markus 3:7

Crowds by the Sea

3:7 Then ¹  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ²  And from Judea,

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ³  and more will be added to you.

Markus 5:20

5:20 So ⁴  he went away and began to proclaim in the Decapolis ⁵  what Jesus had done for him, ⁶  and all were amazed.

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ⁷  “Children, how hard it is ⁸  to enter the kingdom of God!

Markus 10:35

The Request of James and John

10:35 Then ⁹  James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.”

Markus 12:7

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’

Markus 12:41

The Widow’s Offering

12:41 Then ¹⁰  he ¹¹  sat down opposite the offering box, ¹²  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 14:31

14:31 But Peter ¹³  insisted emphatically, ¹⁴  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Markus 15:7

15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

Markus 15:40

15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, ¹⁵  and Salome.

Markus 16:1

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ¹⁶  so that they might go and anoint him.

[3:7]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[4:24]  ³ tn Grk “by [the measure] with which you measure it will be measured to you.”

[5:20]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ⁵ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ⁶ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[10:24]  ⁷ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ⁸ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

[10:35]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ¹¹ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

[12:41]  ¹² tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[12:41]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

[14:31]  ¹³ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ¹⁴ tn Grk “said emphatically.”

[15:40]  ¹⁵ sn In Matt 27:56 the name Joses is written as Joseph.

[16:1]  ¹⁶ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[16:1]  sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.