Mark 13:29

13:29 So also you, when you see these things happening, know ¹  that he is near, right at the door.

Mark 15:10

15:10 (For he knew that the chief priests had handed him over because of envy.) ² 

Mark 15:45

15:45 When Pilate ³  was informed by the centurion, ⁴  he gave the body to Joseph.

Mark 4:13

4:13 He said to them, “Don’t you understand this parable? Then ⁵  how will you understand any parable?

Mark 5:43

5:43 He strictly ordered that no one should know about this, ⁶  and told them to give her something to eat.

Mark 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ⁷  Jesus ⁸  did not want anyone to know,

Mark 5:29

5:29 At once the bleeding stopped, ⁹  and she felt in her body that she was healed of her disease.

Mark 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ¹⁰  from all the towns ¹¹  and arrived there ahead of them. ¹² 

Mark 6:38

6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.”

Mark 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ¹³  left there, he went to the region of Tyre. ¹⁴  When he went into a house, he did not want anyone to know, but ¹⁵  he was not able to escape notice.

Mark 8:17

8:17 When he learned of this, ¹⁶  Jesus said to them, “Why are you arguing ¹⁷  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Mark 12:12

12:12 Now ¹⁸  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ¹⁹  they left him and went away. ²⁰ 

Mark 13:28

The Parable of the Fig Tree

13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

[13:29]  ¹ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[15:10]  ² sn This is a parenthetical note by the author.

[15:45]  ³ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

[15:45]  ⁴ sn See the note on the word centurion in 15:39.

[4:13]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:43]  ⁵ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[9:30]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁷ tn Grk “the flow of her blood dried up.”

[6:33]  ⁸ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ⁹ tn Or “cities.”

[6:33]  ¹⁰ tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì^84vid [A ˹³] Ï sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).

[7:24]  ⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹⁰ tc Most mss, including early and important witnesses (א A B Ë^1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.

[7:24]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:17]  ¹⁰ tn Or “becoming aware of it.”

[8:17]  ¹¹ tn Or “discussing.”

[12:12]  ¹¹ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

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

[12:12]  ¹³ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).