Mark 1:29

Healings at Simon’s House

1:29 Now ¹  as soon as they left the synagogue, ²  they entered Simon and Andrew’s house, with James and John.

Mark 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ³  them.

Mark 4:26

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground.

Mark 6:23

6:23 He swore to her, ⁴  “Whatever you ask I will give you, up to half my kingdom.” ⁵ 

Mark 6:49

6:49 When they saw him walking on the water ⁶  they thought he was a ghost. They ⁷  cried out,

Mark 7:21

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,

Mark 7:29

7:29 Then ⁸  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Mark 7:35

7:35 And immediately the man’s ⁹  ears were opened, his tongue loosened, and he spoke plainly.

Mark 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ¹⁰  Jesus ¹¹  did not want anyone to know,

Mark 13:15

13:15 The one on the roof ¹²  must not come down or go inside to take anything out of his house. ¹³ 

Mark 14:24

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 15:16

Jesus is Mocked

15:16 So ¹⁷  the soldiers led him into the palace (that is, the governor’s residence) ¹⁸  and called together the whole cohort. ¹⁹ 

Mark 16:3

16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?”

[1:29]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ² sn See the note on synagogue in 1:21.

[1:31]  ³ tn The imperfect verb is taken ingressively here.

[6:23]  ⁵ tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[6:23]  ⁶ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:49]  ⁷ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:29]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:35]  ¹¹ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[9:30]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:15]  ¹⁵ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:15]  ¹⁶ sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

[14:24]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “What do you think?”

[15:16]  ²¹ 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]  ²² tn Grk “(that is, the praetorium).”

[15:16]  ²³ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.