Markus 3:14

3:14 He ¹  appointed twelve (whom he named apostles ² ), ³  so that they would be with him and he could send them to preach

Markus 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ⁴  “Have courage! It is I. Do not be afraid.”

Markus 10:49

10:49 Jesus stopped and said, “Call him.” So ⁵  they called the blind man and said to him, “Have courage! Get up! He is calling you.”

Markus 3:24-26

3:24 If ⁶  a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand. 3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come.

Markus 3:29

3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” ⁷ 

Markus 5:18

5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ⁸  with him.

Markus 13:31

13:31 Heaven and earth will pass away, but my words will never pass away. ⁹ 

Markus 3:16

3:16 He appointed twelve: ¹⁰  To Simon ¹¹  he gave the name Peter;

Markus 13:13

13:13 You will be hated by everyone because of my name. ¹²  But the one who endures to the end will be saved. ¹³ 

Markus 14:59

14:59 Yet even on this point their testimony did not agree.

Markus 14:61

14:61 But he was silent and did not answer. Again the high priest questioned him, ¹⁴  “Are you the Christ, ¹⁵  the Son of the Blessed One?”

Markus 2:27

2:27 Then ¹⁶  he said to them, “The Sabbath was made for people, ¹⁷  not people for the Sabbath.

Markus 5:36

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.”

Markus 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Markus 8:2

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.

Markus 12:27

12:27 He is not the God of the dead but of the living. ¹⁸  You are badly mistaken!”

Markus 16:13

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

Markus 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Markus 7:3

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ¹⁹  holding fast to the tradition of the elders.

Markus 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ²⁰  two hands and go into hell, ²¹  to the unquenchable fire.

Markus 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ²²  two feet and be thrown into hell.

Markus 10:40

10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” ²³ 

Markus 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ²⁴  the whole crowd was on the shore by the lake.

Markus 6:20

6:20 because Herod stood in awe of ²⁵  John and protected him, since he knew that John ²⁶  was a righteous and holy man. When Herod ²⁷  heard him, he was thoroughly baffled, ²⁸  and yet ²⁹  he liked to listen to John. ³⁰ 

[3:14]  ¹ tn Grk “And he.”

[3:14]  ² sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ³ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[6:50]  ⁴ tn Grk “he spoke with them, and said to them.”

[10:49]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:24]  ⁶ sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[3:29]  ⁷ sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.

[5:18]  ⁸ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[13:31]  ⁹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.

[3:16]  ¹⁰ tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C² D L Θ Ë¹ 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)

[3:16]  ¹¹ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[13:13]  ¹² sn See 1 Cor 1:25-31.

[13:13]  ¹³ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[14:61]  ¹⁴ tn Grk “questioned him and said to him.”

[14:61]  ¹⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.

[2:27]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ¹⁷ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[12:27]  ¹⁸ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[7:3]  ¹⁹ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[9:43]  ²⁰ tn Grk “than having.”

[9:43]  ²¹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:45]  ²² tn Grk “than having.”

[10:40]  ²³ sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.

[4:1]  ²⁴ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[6:20]  ²⁵ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ²⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ²⁷ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ²⁸ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[6:20]  ²⁹ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ³⁰ tn Grk “him”; the referent (John) has been specified in the translation for clarity.