Mark 2:20

2:20 But the days are coming when the bridegroom will be taken from them, ¹  and at that time ²  they will fast.

Mark 3:13

Appointing the Twelve Apostles

3:13 Now ³  Jesus went up the mountain ⁴  and called for those he wanted, and they came to him.

Mark 5:37

5:37 He did not let anyone follow him except Peter, James, ⁵  and John, the brother of James.

Mark 7:8

7:8 Having no regard ⁶  for the command of God, you hold fast to human tradition.” ⁷ 

Mark 9:30

Second Prediction of Jesus’ Death and Resurrection

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

Mark 10:7

10:7 For this reason a man will leave his father and mother, ¹⁰ 

Mark 14:15

14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.”

Mark 14:32

Gethsemane

14:32 Then ¹¹  they went to a place called Gethsemane, and Jesus ¹²  said to his disciples, “Sit here while I pray.”

Mark 15:6

Jesus and Barabbas

15:6 During the feast it was customary to release one prisoner to the people, ¹³  whomever they requested.

Mark 15:9

15:9 So Pilate asked them, ¹⁴  “Do you want me to release the king of the Jews for you?”

Mark 15:11

15:11 But the chief priests stirred up the crowd to have him release ¹⁵  Barabbas instead.

[2:20]  ¹ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).

[2:20]  ² tn Grk “then on that day.”

[3:13]  ³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ⁴ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[5:37]  ⁵ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:8]  ⁷ tn Grk “Having left the command.”

[7:8]  ⁸ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

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

[9:30]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:7]  ¹¹ tc ‡ The earliest witnesses, as well as a few other important mss (א B Ψ 892* 2427 sy^s), lack the rest of the quotation from Gen 2:24, “and will be united with his wife.” Most mss ([A C] D [L N] W [Δ] Θ Ë^[1],13 [579] Ï lat co) have the clause. It could be argued that the shorter reading was an accidental omission, due to this clause and v. 8 both beginning with καί (kai, “and”). But if that were the case, one might expect to see corrections in א or B. This can be overstated, of course; both mss combine in their errors on several other occasions. However, the nature of the omission here (both its length and the fact that it is from the OT) argues that א and B reflect the original wording. Further, the form of the longer reading is identical with the LXX of Gen 2:24, but different from the quotation in Matt 19:5 (προσκολληθήσεται vs. κολληθήσεται [proskollhqhsetai vs. kollhqhsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικί [pro" thn gunaika vs. th gunaiki]). The significance of this is that Matthew’s quotations of the OT are often, if not usually, directly from the Hebrew – except when he is following Mark’s quotation of the OT. Matthew in fact only departs from Mark’s verbatim quotation of the LXX in 15:4 and 19:19, both texts quoting from Exod 20:12/Deut 5:6 (and in both places the only difference from Mark/LXX is the dropping of σου [sou, “your”]). This might suggest that the longer reading here was not part of what the first evangelist had in his copy of Mark. Further, the reading without this line is harder, for the wife is not explicitly mentioned in v. 7; the casual reader could read “the two” of v. 8 as referring to father and mother rather than husband and wife. (And Mark is known for having harder, shorter readings that scribes tried to soften by explanatory expansion: In this chapter alone, cf. the textual problems in v. 6 [the insertion of ὁ θεός]; in v. 13 [the replacement of αὐτοῖς with τοῖς προσφέρουσιν or τοῖς φέρουσιν]; in v. 24 [insertion of ἐστιν τοὺς πεποιθότας ἐπὶ χρήμασιν, πλούσιον, or τὰ χρήματα ἔχοντες; and perhaps in v. 2 [possible insertion of προσελθόντες Φαρισαῖοι or similar permutations].) Although a decision is difficult, the preferred reading lacks “and will be united with his wife.” NA²⁷ has the longer reading in brackets, indicating doubts as to its authenticity.

[14:32]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:6]  ¹⁵ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[15:9]  ¹⁷ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:11]  ¹⁹ tn Grk “to have him release for them.”