Mark 1:16

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ¹ 

Mark 1:38

1:38 He replied, ²  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ³ 

Mark 5:18

5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ⁴  with him.

Mark 6:36

6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.”

Mark 6:45

Walking on Water

6:45 Immediately Jesus ⁵  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Mark 7:15

7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”

Mark 7:18-19

7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ⁶  (This means all foods are clean.) ⁷ 

Mark 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Mark 9:26

9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ⁸  looked so much like a corpse that many said, “He is dead!”

Mark 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁹  two feet and be thrown into hell.

Mark 12:41

The Widow’s Offering

12:41 Then ¹⁰  he ¹¹  sat down opposite the offering box, ¹²  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Mark 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ¹³  this poor widow has put more into the offering box ¹⁴  than all the others. ¹⁵ 

Mark 14:13

14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ¹⁶  of water will meet you. Follow him.

Mark 14:16

14:16 So ¹⁷  the disciples left, went ¹⁸  into the city, and found things just as he had told them, ¹⁹  and they prepared the Passover.

Mark 15:16

Jesus is Mocked

15:16 So ²⁰  the soldiers led him into the palace (that is, the governor’s residence) ²¹  and called together the whole cohort. ²² 

Mark 16:5

16:5 Then ²³  as they went into the tomb, they saw a young man dressed in a white robe ²⁴  sitting on the right side; and they were alarmed.

Mark 16:7

16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.”

Mark 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

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¹ sn This is a parenthetical comment by the author.

² tn Grk “And he said to them.”

³ tn Grk “Because for this purpose I have come forth.”

⁴ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶ tn Or “into the latrine.”

⁷ sn This is a parenthetical note by the author.

⁸ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁹ tn Grk “than having.”

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

¹¹ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

¹² tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁴ tn See the note on the term “offering box” in v. 41.

¹⁵ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

¹⁶ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

¹⁷ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

¹⁸ tn Grk “and came.”

¹⁹ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

²⁰ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

²¹ tn Grk “(that is, the praetorium).”

sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

²² sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴ 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).