Markus 1:32

1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

Markus 2:9

2:9 Which is easier, ¹  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?

Markus 3:8

3:8 Jerusalem, ²  Idumea, beyond the Jordan River, ³  and around Tyre ⁴  and Sidon ⁵  a great multitude came to him when they heard about the things he had done.

Markus 4:8

4:8 But ⁶  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 6:26

6:26 Although it grieved the king deeply, ⁷  he did not want to reject her request because of his oath and his guests.

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’ ⁸  (that is, a gift for God),

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ⁹  immediately heard about him and came and fell at his feet.

Markus 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Markus 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

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 10:37

10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.”

Markus 12:5

12:5 He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed.

Markus 12:9

12:9 What then will the owner of the vineyard do? He will come and destroy ¹⁴  those tenants and give the vineyard to others. ¹⁵ 

Markus 12:12

12:12 Now ¹⁶  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ¹⁷  they left him and went away. ¹⁸ 

Markus 13:12

13:12 Brother will hand over brother to death, and a father his child. Children will rise against ¹⁹  parents and have them put to death.

Markus 13:29

13:29 So also you, when you see these things happening, know ²⁰  that he is near, right at the door.

Markus 14:9

14:9 I tell you the truth, ²¹  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Markus 14:21-22

14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

Markus 14:25

14:25 I tell you the truth, ²²  I will no longer drink of the fruit ²³  of the vine until that day when I drink it new in the kingdom of God.”

Markus 14:27

The Prediction of Peter’s Denial

14:27 Then ²⁴  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ²⁵ 

Markus 14:37

14:37 Then ²⁶  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 15:20

15:20 When they had finished mocking ²⁷  him, they stripped him of the purple cloak and put his own clothes back on him. Then ²⁸  they led him away to crucify him. ²⁹ 

Markus 16:5

16:5 Then ³⁰  as they went into the tomb, they saw a young man dressed in a white robe ³¹  sitting on the right side; and they were alarmed.

Markus 16:7

16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.”

Markus 16:9

The Longer Ending of Mark

16:9 ³² [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.

[2:9]  ¹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[3:8]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ³ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[3:8]  ⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ⁵ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[3:8]  map For location see Map1 A1; JP3 F3; JP4 F3.

[4:8]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[6:26]  ⁷ tn Grk “and being deeply grieved, the king did not want.”

[7:11]  ⁸ 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).

[7:25]  ⁹ sn Unclean spirit refers to an evil spirit.

[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.

[12:9]  ¹⁴ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[12:9]  ¹⁵ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[12:12]  ¹⁶ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ¹⁸ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

[13:12]  ¹⁹ tn Or “will rebel against.”

[13:29]  ²⁰ 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.

[14:9]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:25]  ²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:25]  ²³ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[14:27]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ²⁵ sn A quotation from Zech 13:7.

[14:37]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ²⁷ tn The aorist tense is taken consummatively here.

[15:20]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ²⁹ sn See the note on Crucify in 15:13.

[16:5]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ³¹ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[16:9]  ³² tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

[16:9]  sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.