Mark 14:57

14:57 Some stood up and gave this false testimony against him: ¹ 

Mark 9:27

9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.

Mark 10:50

10:50 He threw off his cloak, jumped up, and came to Jesus.

Mark 1:35

Praying and Preaching

1:35 Then ²  Jesus ³  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ⁴ 

Mark 3:26

3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come.

Mark 5:42

5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. ⁵ 

Mark 9:10

9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

Mark 10:34

10:34 They will mock him, spit on him, flog ⁶  him severely, and kill him. Yet ⁷  after three days, ⁸  he will rise again.”

Mark 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ⁹  in heaven.

Mark 16:9

The Longer Ending of Mark

16:9 ¹⁰ [[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 2:14

2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. ¹¹  “Follow me,” he said to him. And he got up and followed him.

Mark 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ¹²  left there, he went to the region of Tyre. ¹³  When he went into a house, he did not want anyone to know, but ¹⁴  he was not able to escape notice.

Mark 14:60

14:60 Then ¹⁵  the high priest stood up before them ¹⁶  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Mark 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ¹⁷  Jesus ¹⁸  began to teach them that the Son of Man must suffer ¹⁹  many things and be rejected by the elders, chief priests, and experts in the law, ²⁰  and be killed, and after three days rise again.

Mark 9:9

9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.

Mark 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ²¹  They ²²  will kill him, ²³  and after three days he will rise.” ²⁴ 

Mark 10:1

Divorce

10:1 Then ²⁵  Jesus ²⁶  left that place and went to the region of Judea and ²⁷  beyond the Jordan River. ²⁸  Again crowds gathered to him, and again, as was his custom, he taught them.

[14:57]  ¹ tn Grk “Some standing up gave false testimony against him, saying.”

[1:35]  ² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ⁴ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[5:42]  ³ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[10:34]  ⁴ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ⁶ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[12:25]  ⁵ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[16:9]  ⁶ 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.”

[2:14]  ⁷ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[7:24]  ⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁹ 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]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[14:60]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ¹⁰ tn Grk “in the middle.”

[8:31]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ¹² sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ¹³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:31]  ¹¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ¹³ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ¹⁴ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:1]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹⁴ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ¹⁵ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).