Mark 11:19

11:19 When evening came, Jesus and his disciples ¹  went out of the city.

Mark 5:10

5:10 He begged Jesus ²  repeatedly not to send them out of the region.

Mark 12:8

12:8 So ³  they seized him, ⁴  killed him, and threw his body ⁵  out of the vineyard. ⁶ 

Mark 11:4

11:4 So ⁷  they went and found a colt tied at a door, outside in the street, and untied it.

Mark 3:31-32

Jesus’ True Family

3:31 Then ⁸  Jesus’ ⁹  mother and his brothers ¹⁰  came. Standing ¹¹  outside, they sent word to him, to summon him. 3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ¹²  are outside looking for you.”

Mark 4:11

4:11 He said to them, “The secret ¹³  of the kingdom of God has been given ¹⁴  to you. But to those outside, everything is in parables,

Mark 14:68

14:68 But he denied it: ¹⁵  “I don’t even understand what you’re talking about!” ¹⁶  Then ¹⁷  he went out to the gateway, and a rooster crowed. ¹⁸ 

Mark 1:45

1:45 But as the man ¹⁹  went out he began to announce it publicly and spread the story widely, so that Jesus ²⁰  was no longer able to enter any town openly but stayed outside in remote places. Still ²¹  they kept coming ²²  to him from everywhere.

Mark 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ²³  he spit on his eyes, placed his hands on his eyes ²⁴  and asked, “Do you see anything?”

[11:19]  ¹ tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18).

[5:10]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[12:8]  ³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:8]  ⁴ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[12:8]  ⁵ tn Grk “him.”

[12:8]  ⁶ sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.

[11:4]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:31]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ⁶ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ⁷ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:32]  ⁶ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[4:11]  ⁷ tn Grk “the mystery.”

[4:11]  ⁸ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[14:68]  ⁸ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ⁹ 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]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ¹¹ 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.

[1:45]  ⁹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ¹¹ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ¹² tn The imperfect verb has been translated iteratively.

[8:23]  ¹⁰ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ¹¹ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.