Markus 3:13

Appointing the Twelve Apostles

3:13 Now ¹  Jesus went up the mountain ²  and called for those he wanted, and they came to him.

Markus 3:31

Jesus’ True Family

3:31 Then ³  Jesus’ ⁴  mother and his brothers ⁵  came. Standing ⁶  outside, they sent word to him, to summon him.

Markus 4:29

4:29 And when the grain is ripe, he sends in the sickle ⁷  because the harvest has come.” ⁸ 

Markus 4:33

The Use of Parables

4:33 So ⁹  with many parables like these, he spoke the word to them, as they were able to hear.

Markus 6:27

6:27 So ¹⁰  the king sent an executioner at once to bring John’s ¹¹  head, and he went and beheaded John in prison.

Markus 6:36

6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.”

Markus 7:17

7:17 Now ¹²  when Jesus ¹³  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ¹⁴  asked him to cast the demon out of her daughter.

Markus 9:15

9:15 When the whole crowd saw him, they were amazed and ran ¹⁵  at once and greeted him.

Markus 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ¹⁶ 

Markus 10:28

10:28 Peter began to speak to him, “Look, ¹⁷  we have left everything to follow you!” ¹⁸ 

Markus 14:10

The Plan to Betray Jesus

14:10 Then ¹⁹  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ²⁰ 

Markus 14:33

14:33 He took Peter, James, ²¹  and John with him, and became very troubled and distressed.

Markus 14:51

14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him,

Markus 15:8

15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. ²² 

Markus 15:11

15:11 But the chief priests stirred up the crowd to have him release ²³  Barabbas instead.

Markus 16:13

16:13 They went back and told the rest, but they did not believe them.

[3:13]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ² tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:13]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[3:31]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ⁴ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ⁵ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:29]  ⁷ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[4:29]  ⁸ sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.

[4:33]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ¹¹ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:17]  ¹² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:26]  ¹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:15]  ¹⁵ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

[10:5]  ¹⁶ tn Grk “heart” (a collective singular).

[10:28]  ¹⁷ sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.

[10:28]  ¹⁸ tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[14:10]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ²⁰ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:33]  ²¹ tn Grk “and James,” 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.

[15:8]  ²² tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”

[15:11]  ²³ tn Grk “to have him release for them.”