Discovery BoxMark 1:14 
Context1:14 Now after John was imprisoned, 1 Jesus went into Galilee and proclaimed the gospel 2 of God. 3
Mark 3:20
Context3:20 Now 4 Jesus 5 went home, and a crowd gathered so that they were not able to eat.
Mark 5:25
Context5:25 Now 6 a woman was there who had been suffering from a hemorrhage 7 for twelve years. 8
Mark 6:1
Context6:1 Now 9 Jesus left that place and came to his hometown, 10 and his disciples followed him.
Mark 10:41
Context10:41 Now 11 when the other ten 12 heard this, 13 they became angry with James and John.
Mark 11:12
Context11:12 Now 14 the next day, as they went out from Bethany, he was hungry.
Mark 15:33
Context15:33 Now 15 when it was noon, 16 darkness came over the whole land 17 until three in the afternoon. 18
1 tn Or “arrested,” “taken into custody” (see L&N 37.12).
2 tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.
3 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
4 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
6 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
7 tn Grk “a flow of blood.”
8 sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.
9 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
10 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
11 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
12 tn Grk “the ten.”
13 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
15 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
16 tn Grk “When the sixth hour had come.”
17 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
18 tn Grk “until the ninth hour.”
