Mark 1:13-14

1:13 He was in the wilderness forty days, ¹  enduring temptations from Satan. He ²  was with wild animals, and angels were ministering to his needs. ³ 

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ⁴  Jesus went into Galilee and proclaimed the gospel ⁵  of God. ⁶ 

Mark 1:20

1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Mark 3:7

Crowds by the Sea

3:7 Then ⁷  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ⁸  And from Judea,

Mark 4:16

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.

Mark 6:25

6:25 Immediately she hurried back to the king and made her request: ⁹  “I want the head of John the Baptist on a platter immediately.”

Mark 11:11

11:11 Then ¹⁰  Jesus ¹¹  entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.

Mark 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ¹²  the sun will be darkened and the moon will not give its light;

Mark 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹³  were trying to find a way ¹⁴  to arrest Jesus ¹⁵  by stealth and kill him.

Mark 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Mark 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ¹⁶  one of them, because you are also a Galilean.”

Mark 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ¹⁷  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ¹⁸ 

Mark 15:31

15:31 In the same way even the chief priests – together with the experts in the law ¹⁹  – were mocking him among themselves: ²⁰  “He saved others, but he cannot save himself!

Mark 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

[1:13]  ¹ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

[1:13]  ² tn Grk “And he.”

[1:13]  ³ tn Grk “were serving him,” “were ministering to him.”

[1:14]  ⁴ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ⁵ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ⁶ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[3:7]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[6:25]  ¹⁰ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[11:11]  ¹³ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ¹⁶ tn Traditionally, “tribulation.”

[14:1]  ¹⁹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ²⁰ tn Grk “were seeking how.”

[14:1]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:70]  ²² tn Grk “Truly you are.”

[15:1]  ²⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ²⁶ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

[15:31]  ²⁸ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[15:31]  ²⁹ tn Grk “Mocking him, the chief priests…said among themselves.”