Mark 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ¹  Jesus ²  did not want anyone to know,

Mark 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ³  – except the Father.

Mark 14:71

14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!”

Mark 1:34

1:34 So ⁴  he healed many who were sick with various diseases and drove out many demons. ⁵  But ⁶  he would not permit the demons to speak, ⁷  because they knew him. ⁸ 

Mark 2:8

2:8 Now ⁹  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ¹⁰  he said to them, “Why are you thinking such things in your hearts? ¹¹ 

Mark 2:25

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –

Mark 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ¹²  and more will be added to you.

Mark 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ¹³  from all the towns ¹⁴  and arrived there ahead of them. ¹⁵ 

Mark 12:24

12:24 Jesus said to them, “Aren’t you deceived ¹⁶  for this reason, because you don’t know the scriptures or the power of God?

Mark 14:30

14:30 Jesus said to him, “I tell you the truth, ¹⁷  today – this very night – before a rooster crows twice, you will deny me three times.”

Mark 14:68

14:68 But he denied it: ¹⁸  “I don’t even understand what you’re talking about!” ¹⁹  Then ²⁰  he went out to the gateway, and a rooster crowed. ²¹ 

Mark 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ²²  left there, he went to the region of Tyre. ²³  When he went into a house, he did not want anyone to know, but ²⁴  he was not able to escape notice.

Mark 10:19

10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” ²⁵ 

Mark 10:38

10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ²⁶ 

Mark 14:72

14:72 Immediately a rooster ²⁷  crowed a second time. Then ²⁸  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ²⁹ 

[9:30]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:32]  ³ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

[1:34]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁶ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁸ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁹ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[2:8]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ⁸ tn Grk “they were thus reasoning within themselves.”

[2:8]  ⁹ tn Grk “Why are you reasoning these things in your hearts?”

[4:24]  ⁹ tn Grk “by [the measure] with which you measure it will be measured to you.”

[6:33]  ¹¹ 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]  ¹² tn Or “cities.”

[6:33]  ¹³ 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).

[12:24]  ¹³ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[14:30]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:68]  ¹⁷ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ¹⁸ 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]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ²⁰ 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.

[7:24]  ¹⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ²⁰ 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]  ²¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:19]  ²¹ sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.

[10:38]  ²³ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[14:72]  ²⁵ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ²⁷ tn Grk “he wept deeply.”