Markus 2:28

2:28 For this reason the Son of Man is lord ¹  even of the Sabbath.”

Markus 6:44

6:44 Now ²  there were five thousand men ³  who ate the bread. ⁴ 

Markus 6:46

6:46 After saying good-bye to them, he went to the mountain to pray.

Markus 8:18

8:18 Though you have eyes, don’t you see? And though you have ears, can’t you hear? ⁵  Don’t you remember?

Markus 9:27

9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.

Markus 13:18

13:18 Pray that it may not be in winter.

Markus 15:28

15:28 [[EMPTY]] ⁶ 

Markus 15:42

Jesus’ Burial

15:42 Now ⁷  when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), ⁸ 

Markus 15:45

15:45 When Pilate ⁹  was informed by the centurion, ¹⁰  he gave the body to Joseph.

[2:28]  ¹ tn The term “lord” is in emphatic position in the Greek text.

[2:28]  sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

[6:44]  ² tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.

[6:44]  ³ tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only five thousand men, but also an unspecified number of women and children.

[6:44]  ⁴ tc Many good mss (Ì⁴⁵ א D W Θ Ë^1,13 28 565 700 2542 lat sa) lack τοὺς ἄρτους (tous artous, lit. “the loaves” [here translated “the bread”]). On the other hand, just as weighty mss (A B L 33 2427 Ï) have the words. Although a decision is not easy, the most satisfactory explanation seems to be that scribes were more prone to delete than to add the words here. They may have been puzzled as to why “the bread” should be mentioned without a corresponding mention of “fish.” Since neither Matt 14:21 or Luke 9:17 explicitly mention the bread, a desire for harmonization may have motivated the copyists as well. On the other hand, D and W are prone to longer, explanatory readings. Since they both lack the words here, it is likely that their archetypes also lacked the words. But given Mark’s pleonastic style, the good witnesses with “the bread,” and a reasonable explanation for the omission, “the bread” is most likely part of the original text of Mark.

[8:18]  ⁵ tn Grk “do you not hear?”

[15:28]  ⁶ tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 Ë^1,13 33 Ï lat, but is lacking in important Alexandrian and Western mss and some others (א A B C D Ψ pc). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:42]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.

[15:42]  ⁸ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[15:45]  ⁹ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

[15:45]  ¹⁰ sn See the note on the word centurion in 15:39.