Mark 1:2

1:2 As it is written in Isaiah the prophet, ¹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ² 

Mark 1:4

1:4 In the wilderness ³  John the baptizer ⁴  began preaching a baptism of repentance for the forgiveness of sins. ⁵ 

Mark 5:34

5:34 He said to her, “Daughter, your faith has made you well. ⁶  Go in peace, and be healed of your disease.”

Mark 7:22

7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Mark 8:7

8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well.

Mark 8:11

The Demand for a Sign

8:11 Then the Pharisees ⁷  came and began to argue with Jesus, asking for ⁸  a sign from heaven ⁹  to test him.

Mark 8:36

8:36 For what benefit is it for a person ¹⁰  to gain the whole world, yet ¹¹  forfeit his life?

Mark 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ¹² 

Mark 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Mark 13:22

13:22 For false messiahs ¹³  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Mark 14:23-24

14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it. 14:24 He said to them, “This is my blood, the blood ¹⁴  of the covenant, ¹⁵  that is poured out for many.

Mark 14:64

14:64 You have heard the blasphemy! What is your verdict?” ¹⁶  They all condemned him as deserving death.

Mark 14:71

14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!”

[1:2]  ¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:4]  ³ tn Or “desert.”

[1:4]  ⁴ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[1:4]  ⁵ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.

[5:34]  ⁵ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[8:11]  ⁷ sn See the note on Pharisees in 2:16.

[8:11]  ⁸ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ⁹ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[8:36]  ⁹ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[8:36]  ¹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:5]  ¹¹ tn Grk “heart” (a collective singular).

[13:22]  ¹³ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:24]  ¹⁵ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ¹⁶ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:64]  ¹⁷ tn Grk “What do you think?”