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 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ³  are my mother and my brothers!

Mark 6:25

6:25 Immediately she hurried back to the king and made her request: ⁴  “I want the head of John the Baptist on a platter immediately.”

Mark 6:50

6:50 for they all saw him and were terrified. But immediately he spoke to them: ⁵  “Have courage! It is I. Do not be afraid.”

Mark 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Mark 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Mark 9:28

9:28 Then, ⁶  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Mark 10:17

The Rich Man

10:17 Now ⁷  as Jesus ⁸  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ⁹ 

Mark 10:37

10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.”

Mark 10:51

10:51 Then ¹⁰  Jesus said to him, ¹¹  “What do you want me to do for you?” The blind man replied, “Rabbi, ¹²  let me see again.” ¹³ 

Mark 12:7

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’

Mark 14:30-31

14:30 Jesus said to him, “I tell you the truth, ¹⁴  today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter ¹⁵  insisted emphatically, ¹⁶  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Mark 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ¹⁷  you did not arrest me. But this has happened so that ¹⁸  the scriptures would be fulfilled.”

Mark 14:68

14:68 But he denied it: ¹⁹  “I don’t even understand what you’re talking about!” ²⁰  Then ²¹  he went out to the gateway, and a rooster crowed. ²² 

Mark 15:32

15:32 Let the Christ, ²³  the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. ²⁴ 

[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.

[3:34]  ³ tn Grk “Behold my mother and my brothers.”

[6:25]  ⁵ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:50]  ⁷ tn Grk “he spoke with them, and said to them.”

[9:28]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  ¹³ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[10:51]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ¹⁴ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ¹⁵ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ¹⁶ tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[14:30]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:31]  ¹⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ¹⁸ tn Grk “said emphatically.”

[14:49]  ¹⁹ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ²⁰ tn Grk “But so that”; the verb “has happened” is implied.

[14:68]  ²¹ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ²² 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]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ²⁴ 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.

[15:32]  ²³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:32]  ²⁴ sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).