Mark 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ¹  but not for God; all things are possible for God.”

Mark 3:21

3:21 When his family ²  heard this they went out to restrain him, for they said, “He is out of his mind.”

Mark 12:11

12:11 This is from the Lord, and it is marvelous in our eyes’?” ³ 

Mark 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁴  went out again by the sea. The whole crowd came to him, and he taught them.

Mark 16:9

The Longer Ending of Mark

16:9 ⁵ [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.

Mark 1:16

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ⁶ 

Mark 4:4

4:4 And as he sowed, some seed ⁷  fell along the path, and the birds came and devoured it.

Mark 5:21

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Mark 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Mark 8:11

The Demand for a Sign

8:11 Then the Pharisees ⁸  came and began to argue with Jesus, asking for ⁹  a sign from heaven ¹⁰  to test him.

Mark 12:2

12:2 At harvest time he sent a slave ¹¹  to the tenants to collect from them ¹²  his portion of the crop. ¹³ 

Mark 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ¹⁴  the whole crowd was on the shore by the lake.

Mark 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ¹⁵  comes and snatches the word ¹⁶  that was sown in them.

Mark 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ¹⁷  As Jesus ¹⁸  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Mark 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ¹⁹  was still speaking, Judas, one of the twelve, arrived. ²⁰  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ²¹  and elders.

[10:27]  ¹ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[3:21]  ² tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[12:11]  ³ sn A quotation from Ps 118:22-23.

[2:13]  ⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:9]  ⁵ tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

[1:16]  ⁶ sn This is a parenthetical comment by the author.

[4:4]  ⁷ tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

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

[8:11]  ⁹ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ¹⁰ 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.

[12:2]  ⁹ tn See the note on the word “slave” in 10:44.

[12:2]  ¹⁰ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ¹¹ tn Grk “from the fruits of the vineyard.”

[4:1]  ¹⁰ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[4:15]  ¹¹ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ¹² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[10:46]  ¹² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ¹⁴ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

[14:43]  ¹⁵ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.