Markus 4:8

4:8 But ¹  other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.”

Markus 4:31

4:31 It is like a mustard seed ²  that when sown in the ground, even though it is the smallest of all the seeds in the ground –

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 6:26

6:26 Although it grieved the king deeply, ³  he did not want to reject her request because of his oath and his guests.

Markus 6:35

6:35 When it was already late, his disciples came to him and said, “This is an isolated place ⁴  and it is already very late.

Markus 6:37-38

6:37 But he answered them, ⁵  “You ⁶  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ⁷  and give it to them to eat?” 6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.”

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ⁸  Jesus ⁹  called his disciples and said to them,

Markus 8:17

8:17 When he learned of this, ¹⁰  Jesus said to them, “Why are you arguing ¹¹  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Markus 8:19-20

8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ¹²  “Seven.”

Markus 8:35

8:35 For whoever wants to save his life ¹³  will lose it, ¹⁴  but whoever loses his life for my sake and for the gospel will save it.

Markus 11:29

11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things:

Markus 12:6

12:6 He had one left, his one dear son. ¹⁵  Finally he sent him to them, saying, ‘They will respect my son.’

Markus 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ¹⁶  must marry ¹⁷  the widow and father children ¹⁸  for his brother.’ ¹⁹ 

Markus 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ²⁰  short.

Markus 13:28-29

The Parable of the Fig Tree

13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 13:29 So also you, when you see these things happening, know ²¹  that he is near, right at the door.

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ²²  in charge, assigning ²³  to each his work, and commanded the doorkeeper to stay alert.

Markus 14:11

14:11 When they heard this, they were delighted ²⁴  and promised to give him money. ²⁵  So ²⁶  Judas ²⁷  began looking for an opportunity to betray him.

Markus 14:31

14:31 But Peter ²⁸  insisted emphatically, ²⁹  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Markus 14:35

14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.

Markus 14:37

14:37 Then ³⁰  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 14:60

14:60 Then ³¹  the high priest stood up before them ³²  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Markus 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ³³  one of them, because you are also a Galilean.”

Markus 15:32

15:32 Let the Christ, ³⁴  the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. ³⁵ 

Markus 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ³⁶ 

[4:8]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[4:31]  ² sn Mustard seeds are known for their tiny size.

[6:26]  ³ tn Grk “and being deeply grieved, the king did not want.”

[6:35]  ⁴ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[6:37]  ⁵ tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

[6:37]  ⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ⁷ sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.

[8:1]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:17]  ¹⁰ tn Or “becoming aware of it.”

[8:17]  ¹¹ tn Or “discussing.”

[8:20]  ¹² 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 Ë^1,13 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 Ë^1,13 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.

[8:35]  ¹³ tn Or “soul” (throughout vv. 35-37).

[8:35]  ¹⁴ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[12:6]  ¹⁵ tn Grk “one beloved son.” See comment at Mark 1:11.

[12:6]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[12:19]  ¹⁶ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ¹⁷ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ¹⁸ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ¹⁹ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[13:20]  ²⁰ tn Grk “the days.”

[13:29]  ²¹ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[13:34]  ²² tn See the note on the word “slave” in 10:44.

[13:34]  ²³ tn Grk “giving.”

[14:11]  ²⁴ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[14:11]  ²⁵ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[14:11]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ²⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:31]  ²⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ²⁹ tn Grk “said emphatically.”

[14:37]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ³² tn Grk “in the middle.”

[14:70]  ³³ tn Grk “Truly you are.”

[15:32]  ³⁴ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:32]  sn See the note on Christ in 8:29.

[15:32]  ³⁵ sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).

[16:17]  ³⁶ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.