Markus 1:2

1:2 As it is written in Isaiah the prophet, ¹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ² 

Markus 3:22

3:22 The experts in the law ³  who came down from Jerusalem ⁴  said, “He is possessed by Beelzebul,” ⁵  and, “By the ruler ⁶  of demons he casts out demons.”

Markus 4:12

4:12 so that although they look they may look but not see,

and although they hear they may hear but not understand,

so they may not repent and be forgiven.” ⁷ 

Markus 5:43

5:43 He strictly ordered that no one should know about this, ⁸  and told them to give her something to eat.

Markus 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ⁹  (that is, a gift for God),

Markus 10:15

10:15 I tell you the truth, ¹⁰  whoever does not receive ¹¹  the kingdom of God like a child ¹²  will never ¹³  enter it.”

Markus 11:14

11:14 He said to it, ¹⁴  “May no one ever eat fruit from you again.” And his disciples heard it. ¹⁵ 

Markus 13:3

Signs of the End of the Age

13:3 So ¹⁶  while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, ¹⁷  and Andrew asked him privately,

Markus 14:68

14:68 But he denied it: ¹⁸  “I don’t even understand what you’re talking about!” ¹⁹  Then ²⁰  he went out to the gateway, and a rooster crowed. ²¹ 

[1:2]  ¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[3:22]  ³ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ⁵ tn Grk “He has Beelzebul.”

[3:22]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[3:22]  ⁶ tn Or “prince.”

[4:12]  ⁷ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[5:43]  ⁸ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[7:11]  ⁹ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[10:15]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ¹¹ sn On receive see John 1:12.

[10:15]  ¹² sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ¹³ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[11:14]  ¹⁴ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ¹⁵ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[13:3]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:3]  ¹⁷ tn Grk “and James and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:68]  ¹⁸ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ¹⁹ tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).

[14:68]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ²¹ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψ^c 067 Ë^1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

[14:68]  tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.