Mark 1:38

1:38 He replied, ¹  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ² 

Mark 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Mark 4:8

4:8 But ³  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.”

Mark 6:8

6:8 He instructed them to take nothing for the journey except a staff ⁴  – no bread, no bag, ⁵  no money in their belts –

Mark 7:27

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ⁶ 

Mark 10:34

10:34 They will mock him, spit on him, flog ⁷  him severely, and kill him. Yet ⁸  after three days, ⁹  he will rise again.”

¹ tn Grk “And he said to them.”

² tn Grk “Because for this purpose I have come forth.”

³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

⁵ sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

⁶ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

⁷ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

⁹ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

¹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

¹¹ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.