Markus 4:17

4:17 But ¹  they have no root in themselves and do not endure. ²  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 4:36

4:36 So ³  after leaving the crowd, they took him along, just as he was, in the boat, ⁴  and other boats were with him.

Markus 6:8

6:8 He instructed them to take nothing for the journey except a staff ⁵  – no bread, no bag, ⁶  no money in their belts –

Markus 7:33

7:33 After Jesus ⁷  took him aside privately, away from the crowd, he put his fingers in the man’s ⁸  ears, and after spitting, he touched his tongue. ⁹ 

Markus 12:9

12:9 What then will the owner of the vineyard do? He will come and destroy ¹⁰  those tenants and give the vineyard to others. ¹¹ 

Markus 12:23

12:23 In the resurrection, when they rise again, ¹²  whose wife will she be? For all seven had married her.” ¹³ 

[4:17]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ² tn Grk “are temporary.”

[4:36]  ³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ⁴ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[6:8]  ⁵ sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

[6:8]  ⁶ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[7:33]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁸ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ⁹ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[12:9]  ¹⁰ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[12:9]  ¹¹ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[12:23]  ¹² tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

[12:23]  ¹³ tn Grk “For the seven had her as wife.”