Markus 1:28

1:28 So ¹  the news about him spread quickly throughout all the region around Galilee.

Markus 4:9

4:9 And he said, “Whoever has ears to hear had better listen!” ² 

Markus 5:11

5:11 There on the hillside, ³  a great herd of pigs was feeding.

Markus 6:40

6:40 So they reclined in groups of hundreds and fifties.

Markus 8:5

8:5 He asked them, “How many loaves do you have?” They replied, “Seven.”

Markus 8:13

8:13 Then ⁴  he left them, got back into the boat, and went to the other side.

Markus 9:6

9:6 (For they were afraid, and he did not know what to say.) ⁵ 

Markus 10:6

10:6 But from the beginning of creation he ⁶  made them male and female. ⁷ 

Markus 13:23

13:23 Be careful! I have told you everything ahead of time.

Markus 13:30

13:30 I tell you the truth, ⁸  this generation ⁹  will not pass away until all these things take place.

Markus 14:26

14:26 After singing a hymn, ¹⁰  they went out to the Mount of Olives.

Markus 14:39

14:39 He went away again and prayed the same thing.

[1:28]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:9]  ² tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).

[5:11]  ³ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:13]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ⁵ sn This is a parenthetical note by the author.

[10:6]  ⁶ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ⁷ sn A quotation from Gen 1:27; 5:2.

[13:30]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[13:30]  ⁹ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[14:26]  ¹⁰ sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.