Mark 2:21

2:21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse.

Mark 6:5

6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them.

Mark 6:21

6:21 But ¹  a suitable day ²  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee.

Mark 6:25

6:25 Immediately she hurried back to the king and made her request: ³  “I want the head of John the Baptist on a platter immediately.”

Mark 8:25

8:25 Then Jesus ⁴  placed his hands on the man’s ⁵  eyes again. And he opened his eyes, ⁶  his sight was restored, and he saw everything clearly.

Mark 9:33

Questions About the Greatest

9:33 Then ⁷  they came to Capernaum. ⁸  After Jesus ⁹  was inside the house he asked them, “What were you discussing on the way?”

Mark 16:5

16:5 Then ¹⁰  as they went into the tomb, they saw a young man dressed in a white robe ¹¹  sitting on the right side; and they were alarmed.

Mark 16:9

The Longer Ending of Mark

16:9 ¹² [[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.

[6:21]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ² tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[6:25]  ¹ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[8:25]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ² tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ³ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[9:33]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ² map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ² sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[16:9]  ¹ 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.”