Markus 4:29

4:29 And when the grain is ripe, he sends in the sickle ¹  because the harvest has come.” ² 

Markus 6:19

6:19 So Herodias nursed a grudge against him and wanted to kill him. But ³  she could not

Markus 7:1

Breaking Human Traditions

7:1 Now ⁴  the Pharisees ⁵  and some of the experts in the law ⁶  who came from Jerusalem ⁷  gathered around him.

Markus 8:24

8:24 Regaining his sight ⁸  he said, “I see people, but they look like trees walking.”

Markus 9:29

9:29 He told them, “This kind can come out only by prayer.” ⁹ 

Markus 14:24

14:24 He said to them, “This is my blood, the blood ¹⁰  of the covenant, ¹¹  that is poured out for many.

Markus 15:9

15:9 So Pilate asked them, ¹²  “Do you want me to release the king of the Jews for you?”

Markus 16:2

16:2 And very early on the first day of the week, at sunrise, they went to the tomb.

[4:29]  ¹ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[4:29]  ² sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.

[6:19]  ³ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[7:1]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ⁵ sn See the note on Pharisees in 2:16.

[7:1]  ⁶ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:24]  ⁸ tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”

[9:29]  ⁹ tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

[14:24]  ¹⁰ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ¹¹ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:24]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[15:9]  ¹² tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.