Markus 4:8

4:8 But ¹  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 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.” ² 

Markus 6:30

The Feeding of the Five Thousand

6:30 Then ³  the apostles gathered around Jesus and told him everything they had done and taught.

Markus 8:20

8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, ⁴  “Seven.”

Markus 8:28

8:28 They said, ⁵  “John the Baptist, others say Elijah, ⁶  and still others, one of the prophets.”

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 12:15

12:15 But he saw through their hypocrisy and said ⁷  to them, “Why are you testing me? Bring me a denarius ⁸  and let me look at it.”

Markus 13:7

13:7 When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come. ⁹ 

Markus 14:68

14:68 But he denied it: ¹⁰  “I don’t even understand what you’re talking about!” ¹¹  Then ¹²  he went out to the gateway, and a rooster crowed. ¹³ 

Markus 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ¹⁴  they will place their hands on the sick and they will be well.”

[4:8]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[4:12]  ² 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.

[6:30]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:20]  ⁴ tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì⁴⁵ A D W Θ Ë^1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì⁴⁵ א A D W Θ Ë^1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁷ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

[8:28]  ⁵ tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[8:28]  ⁶ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[12:15]  ⁷ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ⁸ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[12:15]  sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.

[13:7]  ⁹ tn Grk “it is not yet the end.”

[14:68]  ¹⁰ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ¹¹ 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]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ¹³ 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.

[16:18]  ¹⁴ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.