Markus 3:6

3:6 So ¹  the Pharisees ²  went out immediately and began plotting with the Herodians, ³  as to how they could assassinate ⁴  him.

Markus 3:28

3:28 I tell you the truth, ⁵  people will be forgiven for all sins, even all the blasphemies they utter. ⁶ 

Markus 5:36-38

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.” 5:37 He did not let anyone follow him except Peter, James, ⁷  and John, the brother of James. 5:38 They came to the house of the synagogue ruler where ⁸  he saw noisy confusion and people weeping and wailing loudly. ⁹ 

Markus 6:1

Rejection at Nazareth

6:1 Now ¹⁰  Jesus left that place and came to his hometown, ¹¹  and his disciples followed him.

Markus 7:2

7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed.

Markus 7:21

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,

Markus 8:8

8:8 Everyone ¹²  ate and was satisfied, and they picked up the broken pieces left over, seven baskets full.

Markus 9:29

9:29 He told them, “This kind can come out only by prayer.” ¹³ 

Markus 10:18

10:18 Jesus said to him, “Why do you call me good? ¹⁴  No one is good except God alone.

Markus 10:41

10:41 Now ¹⁵  when the other ten ¹⁶  heard this, ¹⁷  they became angry with James and John.

Markus 11:7

11:7 Then ¹⁸  they brought the colt to Jesus, threw their cloaks ¹⁹  on it, and he sat on it. ²⁰ 

Markus 11:26

11:26 [[EMPTY]] ²¹ 

Markus 12:23

12:23 In the resurrection, when they rise again, ²²  whose wife will she be? For all seven had married her.” ²³ 

Markus 14:66

Peter’s Denials

14:66 Now ²⁴  while Peter was below in the courtyard, one of the high priest’s slave girls ²⁵  came by.

Markus 15:16

Jesus is Mocked

15:16 So ²⁶  the soldiers led him into the palace (that is, the governor’s residence) ²⁷  and called together the whole cohort. ²⁸ 

[3:6]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ² sn See the note on Pharisees in 2:16.

[3:6]  ³ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ⁴ tn Grk “destroy.”

[3:28]  ⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ⁶ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[5:37]  ⁷ 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.

[5:38]  ⁸ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ⁹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[6:1]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ¹¹ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[8:8]  ¹² tn Grk “They.”

[9:29]  ¹³ tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

[10:18]  ¹⁴ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[10:41]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:41]  ¹⁶ tn Grk “the ten.”

[10:41]  ¹⁷ tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.

[11:7]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ¹⁹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ²⁰ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[11:26]  ²¹ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[12:23]  ²² tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

[12:23]  ²³ tn Grk “For the seven had her as wife.”

[14:66]  ²⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ²⁵ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[15:16]  ²⁶ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ²⁷ tn Grk “(that is, the praetorium).”

[15:16]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[15:16]  ²⁸ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.