Discovery BoxMark 1:27 
Context1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”
Mark 2:2
Context2:2 So many gathered that there was no longer any room, not even by 1 the door, and he preached the word to them.
Mark 4:25
Context4:25 For whoever has will be given more, but 2 whoever does not have, even what he has will be taken from him.” 3
Mark 4:31
Context4:31 It is like a mustard seed 4 that when sown in the ground, even though it is the smallest of all the seeds in the ground –
Mark 4:41
Context4:41 They were overwhelmed by fear and said to one another, “Who then is this? 5 Even the wind and sea obey him!” 6
Mark 7:37
Context7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”
Mark 10:45
Context10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom 7 for many.”
Mark 14:31
Context14:31 But Peter 8 insisted emphatically, 9 “Even if I must die with you, I will never deny you.” And all of them said the same thing.
Mark 14:68
Context14:68 But he denied it: 10 “I don’t even understand what you’re talking about!” 11 Then 12 he went out to the gateway, and a rooster crowed. 13
Mark 15:31
Context15:31 In the same way even the chief priests – together with the experts in the law 14 – were mocking him among themselves: 15 “He saved others, but he cannot save himself!
Mark 16:7
Context16:7 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.”
1 tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.
2 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
3 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
4 sn Mustard seeds are known for their tiny size.
5 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
6 sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.
7 sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.
8 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
9 tn Grk “said emphatically.”
10 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
11 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).
12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 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 Ψc 067 Ë1,13 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.
tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.
14 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
15 tn Grk “Mocking him, the chief priests…said among themselves.”
