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 ¹  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ²  And from Judea,

Mark 4:28

4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.

Mark 5:16

5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs.

Mark 5:24

5:24 Jesus ³  went with him, and a large crowd followed and pressed around him.

Mark 6:55

6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. ⁴ 

Mark 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ⁵  your tradition.

Mark 7:17

7:17 Now ⁶  when Jesus ⁷  had left the crowd and entered the house, his disciples asked him about the parable.

Mark 8:18

8:18 Though you have eyes, don’t you see? And though you have ears, can’t you hear? ⁸  Don’t you remember?

Mark 8:32

8:32 He spoke openly about this. So ⁹  Peter took him aside and began to rebuke 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 9:8

9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.

Mark 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ¹²  Jesus ¹³  did not want anyone to know,

Mark 15:4

15:4 So Pilate asked him again, ¹⁴  “Have you nothing to say? See how many charges they are bringing against you!”

Mark 15:16

Jesus is Mocked

15:16 So ¹⁵  the soldiers led him into the palace (that is, the governor’s residence) ¹⁶  and called together the whole cohort. ¹⁷ 

Mark 15:33

Jesus’ Death

15:33 Now ¹⁸  when it was noon, ¹⁹  darkness came over the whole land ²⁰  until three in the afternoon. ²¹ 

Mark 15:42

Jesus’ Burial

15:42 Now ²²  when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), ²³ 

[3:7]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ² 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.

[5:24]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[6:55]  ¹ tn Grk “wherever they heard he was.”

[7:9]  ¹ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[7:17]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:18]  ¹ tn Grk “do you not hear?”

[8:32]  ¹ tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.

[8:36]  ¹ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[8:36]  ² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[9:30]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:4]  ¹ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:16]  ¹ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ² tn Grk “(that is, the praetorium).”

[15:16]  ³ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[15:33]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[15:33]  ² tn Grk “When the sixth hour had come.”

[15:33]  ³ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

[15:33]  ⁴ tn Grk “until the ninth hour.”

[15:42]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.

[15:42]  ² sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.