On the Greek text. The Greek throughout follows the standard critical text — uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT), and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced.

The Gospel according to Mark — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Mark data set: every chapter of Mark (1–16) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. Mark, the shortest and most fast-moving Gospel — with its hallmark εὐθύς ('immediately') and the historic present — presents Jesus as the suffering Son of God whose identity is fully unveiled only at the cross. The Greek follows the standard critical text (uniform across NA28 / SBLGNT / THGNT in its main wording, and itself an ancient public-domain text); the copyrighted NA28 apparatus is not reproduced.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note.

The argument of the book

The macro-structure of the whole Gospel — its major movements — under which the chapter-by-chapter detail below unfolds. Mark drives forward at breathless pace, holding the 'messianic secret' until the centurion's confession at the cross; Peter's confession at Caesarea Philippi (8:27–30) is the hinge between the Galilean ministry and the road to Jerusalem. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1 — The beginning of the gospel. John the Baptist, the baptism and temptation, and the opening of the Galilean ministry, "the kingdom of God is at hand."
• II · 1–3 — Authority and conflict in Galilee. Healings, exorcisms, the call of disciples, and the rising conflict with the scribes and Pharisees over Sabbath and forgiveness.
• III · 4 — Parables of the kingdom. The sower and the kingdom's hidden, certain growth, and the stilling of the storm — "who then is this?"
• IV · 5–8 — Mighty works and dull hearts. Exorcism, raising, the two feedings, and the disciples' incomprehension, climaxing in the two-stage healing at Bethsaida.
• V · 8–10 — The way of the cross. Peter's confession, the three passion predictions, the Transfiguration, and teaching on servanthood on the road to Jerusalem.
• VI · 11–13 — Jerusalem and the temple. The entry, the cleansing of the temple, the controversies, and the Olivet Discourse on the end.
• VII · 14–16 — Passion and resurrection. The Last Supper, Gethsemane, the trials, the crucifixion and the centurion's confession, and the empty tomb (with the disputed Longer Ending).

Chapter-by-chapter

Mark 1 — ΚΑΤΑ ΜΑΡΚΟΝ Α′

Theme. The breathless overture of the gospel: John the forerunner of Isaiah and Malachi gives way to Jesus, baptized and Spirit-anointed Son of God, who bursts into Galilee proclaiming the nearness of God's reign — calling fishermen, teaching with authority, mastering demons, disease, and leprosy — so that from the first day his fame outruns him and crowds pour in from every side.

Outline.

• A · 1:1–8 — The title and John the Baptist: the herald of Isaiah and Malachi. A verbless superscription titles the book 'the beginning of the gospel of Jesus Christ, [the Son of God]' (1); a composite citation (Mal 3:1 / Exod 23:20 + Isa 40:3), attributed 'in Isaiah the prophet,' grounds the forerunner in Scripture (2–3). John appears baptizing in the wilderness, preaching a baptism of repentance, the whole Judean countryside and Jerusalem streaming out to confess their sins (4–5); his camel-hair and leather, locusts and wild honey, mark him a new Elijah (6); he proclaims the Coming One, mightier than he, whose sandal he is unworthy to untie, who will baptize not with water but with the Holy Spirit (7–8).
• B · 1:9–13 — The baptism and the temptation. Jesus comes from Nazareth of Galilee and is baptized in the Jordan (9); immediately, rising from the water, he sees the heavens torn open and the Spirit descending dove-like, and the Father's voice names him the beloved Son (10–11). At once the Spirit drives him into the wilderness, where forty days he is tested by Satan, among the wild beasts, with angels ministering (12–13).
• C · 1:14–20 — The Galilean proclamation and the call of the four fishermen. After John is handed over, Jesus comes into Galilee proclaiming God's gospel — the time is fulfilled, the kingdom near; repent and believe (14–15). By the sea he calls Simon and Andrew from their nets to become fishers of men, and immediately they follow (16–18); going on a little he calls James and John, who immediately leave their father and the hired men and follow after him (19–20).
• D · 1:21–39 — A day in Capernaum and the preaching tour. In the synagogue Jesus teaches with an authority unlike the scribes' and silences and expels an unclean spirit, his fame spreading at once through Galilee (21–28). Leaving, he heals Simon's mother-in-law, who rises to serve (29–31); at sundown the whole town crowds the door, and he heals many and casts out many demons, muzzling their testimony (32–34). Before dawn he withdraws to pray, and when hunted down declares he must preach elsewhere — the purpose for which he came — and tours all Galilee, preaching and casting out demons (35–39).
• E · 1:40–45 — The cleansing of a leper. A leper kneels, certain of Jesus' power and asking only his will; moved (with compassion / anger), Jesus touches the untouchable and cleanses him at once (40–42). Sternly charging him to silence and to the Mosaic offering before the priest as a testimony (43–44), Jesus is disobeyed: the man spreads the word so that Jesus can no longer enter a town openly but stays in desolate places, while people come to him from everywhere (45).

Translation & textual notes. The Greek follows the standard critical text of Mark 1, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points are flagged rather than silently resolved. At v.1 the words υἱοῦ θεοῦ ('the Son of God') are bracketed: read by the great majority (including Vaticanus) but absent from Sinaiticus and a few others, they are printed in brackets as Mark's framing title (cf. 15:39). At v.2 the composite citation (Mal 3:1 + Exod 23:20, then Isa 40:3 in v.3) is introduced 'in Isaiah the prophet' (ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ) with the earliest text; the later Byzantine tradition reads the smoothing 'in the prophets' to accommodate the Malachi material. At v.41 the editions divide between σπλαγχνισθείς ('moved with compassion,' read here with the majority) and the harder, well-attested ὀργισθείς ('moved with anger'), bracketed in some editions. Orthographic variants (movable-ν; Ναζαρὲτ/Ναζαρέθ, Καφαρναούμ/Καπερναούμ) are not noted. Two Markan hallmarks are flagged throughout: the adverb εὐθύς ('immediately' — eleven times in this chapter alone: vv.10, 12, 18, 20, 21, 23, 28, 29, 30, 42, 43), driving the breathless pace; and the historic present* (a present narrating past action), noted at each occurrence (εἰσπορεύονται v.21; ἐπιτάσσει/ὑπακούουσιν v.27; λέγουσιν v.30; λέγουσιν v.37; λέγει vv.38, 41, 44; ἔρχεται v.40; ἐκβάλλει v.12).

Mark 2 — ΚΑΤΑ ΜΑΡΚΟΝ Β′

Theme. The first cluster of Galilean conflict-stories, each turning on a saying that asserts Jesus' authority: the Son of Man forgives sins on earth, eats with sinners as the physician of the sick, brings a bridegroom's joy that bursts old fasting-forms, and is lord even of the Sabbath — for the Sabbath was made for man, not man for the Sabbath.

Outline.

• A · 2:1–12 — The paralytic lowered through the roof: authority to forgive sins. Back in Capernaum, a crowd packs the house with no room even at the door (1–2); four men dig through the roof and lower the paralytic (3–4). Seeing their faith, Jesus pronounces forgiveness (5), provoking the scribes' silent charge of blasphemy — only God forgives (6–7). Perceiving their thoughts in his spirit (8), he poses the easier/harder question (9) and heals the man 'so that you may know the Son of Man has authority on earth to forgive sins' (10–11); the man rises at once and all are amazed and glorify God (12).
• B · 2:13–17 — The call of Levi and eating with tax collectors and sinners. By the sea Jesus teaches, then calls Levi son of Alphaeus from the toll booth with 'Follow me'; he rises and follows (13–14). At table in the house, many tax collectors and sinners recline with Jesus and his disciples (15); the scribes of the Pharisees object to such company (16). Jesus answers with the physician proverb — the sick, not the well, need a doctor — and his mission-word: 'I did not come to call the righteous, but sinners' (17).
• C · 2:18–22 — The question about fasting: bridegroom, patch, and wineskins. Asked why his disciples do not fast like John's and the Pharisees' (18), Jesus replies that wedding guests cannot fast while the bridegroom is with them — but days will come when he is taken away, and then they will fast (19–20). Two parables seal the incompatibility: an unshrunk patch on an old cloak tears it worse (21), and new wine bursts old wineskins, destroying both — new wine needs fresh skins (22).
• D · 2:23–28 — Plucking grain on the Sabbath: the Sabbath made for man. When the disciples pluck heads of grain on the Sabbath (23) and the Pharisees call it unlawful work (24), Jesus appeals to David, who in need ate the bread of the Presence and gave it to his men (25–26). He then pronounces the chiastic maxim — 'the Sabbath was made for man, and not man for the Sabbath' (27) — and draws the christological inference: 'so the Son of Man is lord even of the Sabbath' (28).

Translation & textual notes. The Greek follows the standard critical text of Mark 2, substantially uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Mark's vivid style is preserved in the annotation: the chapter is studded with historic presents (ἔρχονται and φέρουσιν v.3, χαλῶσι v.4, λέγει/λέγουσιν vv.5, 8, 10, 14, 17, 18, 25, γίνεται v.15) and with the urgent adverb εὐθύς ('immediately,' vv.8, 12), all bound by the loose paratactic καί. A few points of variation are passed over without a marginal note: at v.16 the editions divide over οἱ γραμματεῖς τῶν Φαρισαίων ('the scribes of the Pharisees,' read here) versus οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι, and over ὅτι ('that/why') versus τί ('why'); at v.17 the longer Byzantine reading adds εἰς μετάνοιαν ('to repentance') after καλέσαι; at v.22 the best text ends ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς, some witnesses adding βλητέον ('must be put'). At v.26 Jesus dates the showbread incident to the time 'when Abiathar was high priest' (ἐπὶ Ἀβιαθὰρ ἀρχιερέως) — a long-debated reference, since 1 Samuel 21 names Ahimelech (Abiathar's father) as the priest at Nob; the phrase is variously construed as 'in the days/section of Abiathar,' and a few witnesses (D, W, some Latins) omit it, the harder reading being retained. The proper names that carry a syntactic case — Λευί and Ἁλφαῖος (v.14), Δαυίδ (v.25), Ἀβιαθάρ (v.26) — are annotated as nominals (kind n) in their case, not as indeclinables. Orthographic variants (movable-ν, ι-subscript, εὐθύς / εὐθέως) are not noted. Note further the verbal threads binding the chapter: ἐξουσία ('authority,' v.10) and κύριος ('lord,' v.28) frame the cycle around the Son of Man's right; ἔξεστιν ('it is lawful,' vv.24, 26) drives the Sabbath dispute; and the παλαιός/καινός ('old'/'new') antithesis ties the twin parables (vv.21–22) to the new age the bridegroom inaugurates. The title ὁ υἱὸς τοῦ ἀνθρώπου ('the Son of Man'), making its first two Markan appearances here, brackets the controversies (vv.10, 28).

Mark 3 — ΚΑΤΑ ΜΑΡΚΟΝ Γ′

Theme. The lines of conflict and of allegiance are drawn: a Sabbath healing hardens the authorities into a death-plot even as the crowds and the demons press in, and Jesus constitutes a new Israel in the Twelve. The chapter's center holds the great inversion — his own family judges him mad and the scribes call God's Spirit demonic, while Jesus, the Stronger One who binds the strong man, redefines his true kin as whoever does the will of God.

Outline.

• A · 3:1–6 — The man with the withered hand on the Sabbath. In the synagogue a man with a withered hand becomes the test case under hostile surveillance (1–2). Jesus stages the confrontation, calling the man forward and posing the dilemma — is it lawful on the Sabbath to do good or to do harm, to save life or to kill (3–4)? Grieved and angry at their hardened hearts, he heals by bare word; and the Pharisees go out to plot his death with the Herodians (5–6).
• B · 3:7–12 — The crowds by the sea. Withdrawing to the sea, Jesus draws a multitude from a great arc of regions — Galilee, Judea, Jerusalem, Idumea, beyond the Jordan, even Tyre and Sidon (7–8). The crushing throng requires a boat kept ready; he heals many, and the diseased press to touch him (9–10). The unclean spirits, falling down, confess him "Son of God," but he strictly silences them (11–12).
• C · 3:13–19 — The appointing of the Twelve. On the mountain Jesus summons whom he himself wills and makes the Twelve, named apostles, for a twofold purpose — to be with him and to be sent out to preach with authority over demons (13–15). The roster follows: Simon renamed Peter, the Zebedee brothers nicknamed Boanerges, and the rest, ending with Judas Iscariot, "who also betrayed him" (16–19).
• D · 3:20–30 — "He is out of his mind" and the Beelzebul controversy. The crowd presses so that he cannot even eat, and his family sets out to seize him, saying "he is beside himself" (20–21); inside this frame, the Jerusalem scribes charge that he has Beelzebul and casts out demons by the demon-prince (22). Jesus answers in parables — a divided kingdom or house cannot stand, so Satan cannot expel Satan (23–26); rather, the strong man's house is plundered only when he is first bound (27). All sins and blasphemies are forgivable, but blasphemy against the Holy Spirit is an eternal sin (28–29) — because they were saying he had an unclean spirit (30).
• E · 3:31–35 — Jesus' true family. His mother and brothers arrive but stand outside, sending in for him (31–32); looking around at the disciple-circle seated about him, Jesus redefines kinship — whoever does the will of God is his brother and sister and mother (33–35).

Translation & textual notes. The Greek follows the standard critical text of Mark 3, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.5 some witnesses add ὑγιὴς ὡς ἡ ἄλλη ("whole like the other") under harmonization to Matt 12:13; at v.14 the clause οὓς καὶ ἀποστόλους ὠνόμασεν ("whom he also named apostles") is read by the earliest witnesses (Sinaiticus, Vaticanus) but absent from the later/Byzantine tradition, and is printed here; at v.16 the words καὶ ἐποίησεν τοὺς δώδεκα are read by some as a resumptive repetition of v.14 and bracketed in some editions, but are printed; at v.19 the spelling Ἰσκαριώθ (so the best text of Mark) is given against the Matthean/Lukan Ἰσκαριώτης; at v.29 the editions divide between ἁμαρτήματος ("sin," read here) and the Byzantine κρίσεως ("judgment"); at v.31 some witnesses read ἔρχονται (historic present) against the aorist ἦλθον; at v.32 the clause καὶ αἱ ἀδελφαί σου ("and your sisters") is added by some witnesses and omitted by others, the shorter text being printed. Orthographic variants (movable-ν, ι-subscript, Βεελζεβούλ/Βεεζεβούλ) are not noted. The chapter is marked by Mark's characteristic style: the historic present (vivid narrative present rendered as past — ἔρχεται/ἔρχονται, λέγει, ἀναβαίνει, προσκαλεῖται), the adverb εὐθύς ("immediately," v.6), the iterative imperfect (παρετήρουν, ἐθεράπευσεν, προσέπιπτον, ἐπετίμα), and above all the redactional intercalation ("sandwich") of vv.20–35, in which the family's charge (20–21, 31–35) frames the Beelzebul controversy (22–30), so that the two judgments — "he is beside himself" and "he has an unclean spirit" — interpret one another. The Markan περιβλεψάμενος brackets the chapter, in anger at hardened hearts (v.5) and in welcome over the disciple-family (v.34).

Mark 4 — ΚΑΤΑ ΜΑΡΚΟΝ Δ′

Theme. Mark's parable-discourse on the kingdom of God as sown word: it falls on four soils and bears fruit only in the receptive (the sower), it is hidden now only to be revealed and demands true hearing (lamp and measure), it grows secretly and irresistibly from least to greatest (the seed growing of itself, the mustard seed) — and the chapter closes by carrying that kingdom-authority onto the lake, where the one who teaches the word also rebukes wind and sea, leaving the disciples to ask, "Who then is this?"

Outline.

• A · 4:1–9 — The parable of the sower. By the sea, seated in a boat before a very great crowd, Jesus teaches in parables (1–2) and tells the sower: seed falls along the path and is devoured by birds (3–4), on rocky ground where it springs up at once and is scorched for lack of root (5–6), among thorns that choke it so it yields nothing (7), and on good soil bearing thirty, sixty, and a hundredfold (8) — sealed by "whoever has ears to hear, let him hear" (9).
• B · 4:10–20 — The purpose of parables and the sower explained. Privately the inner circle asks about the parables (10): to them is given the mystery of the kingdom, but to those outside everything comes in parables, fulfilling Isaiah 6:9–10 — "lest they turn and be forgiven" (11–12). The sower, the key to all parables (13), is expounded — the word snatched by Satan from the path (14–15), withered without root under tribulation (16–17), choked by the cares of the age, the deceit of riches, and other desires (18–19), and fruitful, thirty-, sixty-, a hundredfold, in the good soil (20).
• C · 4:21–25 — The lamp and the measure. The lamp is brought not to be hidden under basket or bed but set on its stand, for nothing is concealed except to be revealed (21–23); "take heed what you hear," for the measure you give is measured back to you with increase — to the one who has, more is given; from the one who has not, even what he has is taken (24–25).
• D · 4:26–29 — The seed growing secretly. A parable found only in Mark: the kingdom is like a man who scatters seed and then sleeps and rises night and day while it sprouts and lengthens he knows not how (26–27); the earth bears "of itself" (αὐτομάτη) — blade, ear, full grain (28); and when the fruit is ripe he at once puts in the sickle, for the harvest has come (29, echoing Joel 3:13).
• E · 4:30–34 — The mustard seed and the use of parables. The kingdom is likened to the mustard seed, smallest of all seeds, which grows into the greatest of shrubs so the birds of the air nest in its shade (30–32, alluding to Dan 4 / Ezek 17). With many such parables Jesus spoke the word as the hearers could bear it, but privately explained everything to his own disciples (33–34).
• F · 4:35–41 — The stilling of the storm — "Who then is this?" That evening they cross the lake (35–36); a great squall swamps the boat while Jesus sleeps on the stern cushion (37–38a); the disciples wake him — "do you not care that we are perishing?" (38b); he rebukes wind and sea, "Peace! Be still!" (πεφίμωσο, a perfect imperative), and a great calm follows (39); he rebukes their cowardice and absent faith (40); and gripped by a great fear they ask, "Who then is this, that even the wind and the sea obey him?" (41).

Translation & textual notes. The Greek follows the standard critical text of Mark 4, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.1 the editions divide over συνάγεται ('gathers,' read here) versus συνήχθη, and over πλεῖστος / πολύς for the crowd; at vv.8, 20 the distributive numerals are variously transmitted (ἓν ... the neuter εἷς, read here; or εἰς ... / ἐν ...); at v.12 Mark's wording of the Isaiah 6 citation — especially ἀφεθῇ αὐτοῖς, 'it be forgiven them' — follows the Targumic/Septuagintal tradition and differs from Matthew's fuller quotation; at v.19 some witnesses omit one of the three thorns; at v.24 a few add τοῖς ἀκούουσιν after προστεθήσεται ὑμῖν; at v.28 the editions divide over πλήρη / πλήρης σῖτον. Orthographic variants (movable-ν, ι-subscript, εὐθύς / εὐθέως) are not noted. Two pervasive features of Markan style are deliberately reflected in the annotation: the historic present (συνάγεται v.1; λέγει vv.13, 35; ἔρχεται v.15; παραλαμβάνουσιν v.36; γίνεται v.37; ἐγείρουσιν, λέγουσιν v.38), which vivifies the narrative and is conventionally rendered by an English past; and the signature adverb εὐθύς ('immediately,' vv.5, 15, 16, 17, 29), Mark's pulse of urgency. The parable of the seed growing secretly (vv.26–29) is unique to Mark among the Gospels.

Mark 5 — ΚΑΤΑ ΜΑΡΚΟΝ Ε′

Theme. Three displays of Jesus' authority over the powers that unmake human life — demonic possession, chronic disease, and death itself. A Gentile demoniac is freed of a legion, a hemorrhaging woman is healed by faith's touch, and a synagogue ruler's dead daughter is raised with a word; in each, Jesus crosses boundaries of uncleanness to bring wholeness, life, and peace.

Outline.

• A · 5:1–13 — The Gerasene demoniac: Legion and the swine. Crossing to the Gentile east shore (1), Jesus is met by a man with an unclean spirit who lives among the tombs, uncontrollable and self-harming (2–5); the demoniac runs and prostrates himself, the spirit shrieking its confession and begging not to be tormented (6–7). Jesus, who had commanded it out, asks its name — "Legion, for we are many" (8–9); it begs not to be banished from the region but sent into the swine (10–12), and Jesus permits it, the herd of about two thousand stampeding into the sea and drowning (13).
• B · 5:14–20 — The aftermath: fear, dismissal, and proclamation. The herdsmen flee and report; the townsfolk come, find the man clothed, seated, and sane, and are afraid (14–15). Told of man and swine alike, they beg Jesus to leave their region (16–17). The healed man begs to go with him, but Jesus sends him instead to proclaim to his own what "the Lord" has done — and he heralds throughout the Decapolis what "Jesus" did, to general amazement (18–20).
• C · 5:21–24 — Jairus's plea: the outer frame begins. Back on the western shore amid a great crowd (21), Jairus the synagogue ruler falls at Jesus' feet and begs repeatedly that he come lay hands on his dying little daughter, "that she may be saved and live" (22–23); Jesus goes, thronged and pressed by the crowd (24).
• D · 5:25–34 — The woman with the flow of blood: the intercalated miracle. Into the delay Mark splices the woman with a twelve-year hemorrhage, impoverished by physicians and only worsening (25–26); she touches Jesus' garment from behind, convinced she will be saved, and is immediately healed (27–29). Jesus, aware that power has gone out, asks who touched him; the disciples object, but he keeps searching (30–32); the trembling woman tells the whole truth, and he declares, "Daughter, your faith has saved you; go in peace" (33–34).
• E · 5:35–43 — Jairus's daughter raised: "Talitha koum." Word comes that the child has died — why trouble the Teacher? (35) Jesus tells Jairus only to believe (36), and with Peter, James, and John comes to the house amid the wailing (37–38); he says the child is not dead but sleeping, and is ridiculed (39–40). Putting all out, he grasps her hand: "Talitha koum" — "Little girl, arise" — and she rises and walks, to overwhelming astonishment (41–42); he charges silence and tells them to feed her (43).

Translation & textual notes. The Greek follows the standard critical text of Mark 5, broadly uniform across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The chapter's most famous variant is the place-name at v.1: Γερασηνῶν ("Gerasenes," read here with the earliest Alexandrian text), Γαδαρηνῶν ("Gadarenes," harmonized to Matt 8:28), and Γεργεσηνῶν ("Gergesenes," an early geographical correction reflected in Origen) — the difficulty being which town's territory plausibly reached the lake's steep eastern shore. At v.9 the demoniac's self-naming Λεγιών ("Legion") is a Latin loanword (legio, c. 6,000 men), with menacing overtones in occupied territory; some witnesses spell Λεγεών. At v.13 the herd's "about two thousand" (ὡς δισχίλιοι) is secure but its construal conventional; at v.21 ἐν τῷ πλοίῳ ("in the boat") is omitted by a few witnesses; at v.36 the editions divide between παρακούσας ("overhearing/ignoring," read here) and ἀκούσας ("hearing"). At v.41 the retained Aramaic Ταλιθα κουμ is variously spelled (κουμι, a feminine imperative, in some witnesses) and is immediately glossed by Mark for his Greek readers. Orthographic variants (movable-ν, ι-subscript, εὐθύς/εὐθέως) are not noted. The chapter is a showcase of Markan style: the vivid historic present (ἔρχονται, λέγει, ἔρχεται, θεωρεῖ), the signature εὐθύς ("immediately," vv.2, 29, 30, 42), heaped-up redundant participles (vv.25–27), the σῴζω keyword binding the two healings, the deliberate "twelve" linking the woman (v.25) and the girl (v.42), and the preservation of Jesus' own Aramaic words.

Mark 6 — ΚΑΤΑ ΜΑΡΚΟΝ Ϛ′

Theme. Rejected in his own hometown yet sending out the Twelve, Jesus is revealed as the true Shepherd of a shepherdless people — feeding the five thousand and treading the sea as Lord — while the murder of John foreshadows the cross and the disciples' hardened hearts foreshadow their slow understanding.

Outline.

• A · 6:1–6a — The rejection at Nazareth. Jesus teaches in his hometown synagogue and the crowd's astonishment sours into offense as they reduce him to "the carpenter, the son of Mary" with his named brothers (James, Joses, Judas, Simon) and sisters (1–3); he answers with the proverb of the dishonored prophet, can do no mighty work there except a few healings, and marvels at their unbelief (4–6a).
• B · 6:6b–13 — The sending of the Twelve two by two. Going about the villages teaching (6b), Jesus sends the Twelve out two-by-two with authority over unclean spirits (7), charging them to travel light — staff and sandals only, no bread, bag, money, or spare tunic (8–9) — with rules for lodging and for shaking the dust off rejecting towns (10–11); they preach repentance, cast out demons, and anoint the sick with oil and heal them (12–13).
• C · 6:14–29 — Herod's fear and the death of John the Baptist. Jesus' fame reaches Herod, whose guilty conscience fears John raised (14–16); a flashback explains the prior arrest over Herod's unlawful marriage to Herodias, whom Herod both feared and gladly heard (17–20); at the birthday banquet the dance, the rash oath ("up to half my kingdom"), and Herodias' demand force the grieved king to behead John, whose head is brought on a platter and whose disciples bury the body (21–29).
• D · 6:30–44 — The return of the apostles and the feeding of the five thousand. The apostles report back and Jesus calls them to rest, but the crowds outrun the boat (30–33); moved with compassion for sheep without a shepherd, he teaches them (34); against the disciples' plea to dismiss the crowd, he commands "you give them something to eat" (35–37); with five loaves and two fish, the companies seated by hundreds and fifties, he takes, blesses, breaks, and gives — all eat and are satisfied, twelve baskets of fragments, five thousand men (38–44).
• E · 6:45–52 — Walking on the water. Jesus sends the disciples ahead and withdraws to pray (45–46); seeing them straining at the oars against the wind, in the fourth watch he comes walking on the sea, meaning to pass them by (47–48); terrified at the "ghost," they are calmed by "Take heart; it is I; do not be afraid," and the wind drops (49–51); they are utterly astounded, for they had not understood about the loaves — their hearts were hardened (52).
• F · 6:53–56 — The healings at Gennesaret. Crossing to Gennesaret and mooring (53), they are at once recognized; the people run throughout the region carrying the sick on pallets to wherever he is (54–55); in villages, towns, and countryside the sick are laid in the marketplaces, begging to touch even the fringe of his garment — and as many as touch it are healed (56).

Translation & textual notes. The Greek follows the standard critical text of Mark 6, broadly uniform across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.3 the printed text reads ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας ("the carpenter, the son of Mary"), against the well-attested variant ὁ τοῦ τέκτονος υἱός ("the son of the carpenter"), which softens the offense and may be assimilation to Matt 13:55; the spelling of Joses (Ἰωσῆτος / Ἰωσῆ / Ἰωσῆφ) varies. At v.14 the third-plural ἔλεγον ("people were saying") is read against the singular ἔλεγεν ("he said"); the plural better fits the survey of popular opinion. At v.20 the difficult πολλὰ ἠπόρει ("he was greatly perplexed," the harder and better-attested reading) is printed against the Byzantine πολλὰ ἐποίει ("he did many things"). At v.22 the genitive αὐτοῦ Ἡρῳδιάδος ("his [own] daughter Herodias") is a notorious crux; the conventional "the daughter of Herodias herself" (Salome) is followed in translation. At v.33 the readings divide over "they recognized them/him" and the presence of καὶ προῆλθον αὐτούς; at v.44 "about five thousand men" varies (ὡσεὶ / ὡς; some omit ἄνδρες); at v.51 some witnesses add καὶ ἐθαύμαζον. The chapter is driven by Mark's historic present (vivid present-tense verbs narrating past action — ἔρχεται, λέγει, προσκαλεῖται, ἔρχεται of the sea-epiphany) and by his signature εὐθύς ("immediately," vv.25, 27, 45, 50, 54), both flagged in the force and lexical tiers. Note too the iterative imperfects of the John flashback (ἔλεγεν, ἤθελεν, ἤκουεν) and of the Gennesaret summary (ἐτίθεσαν, παρεκάλουν, ἐσῴζοντο), and the eucharistic fourfold pattern at v.41 (took, blessed, broke, gave) anticipating 14:22. Orthographic variants (movable-ν, ι-subscript, itacisms) are not noted.

Mark 7 — ΚΑΤΑ ΜΑΡΚΟΝ Ζ′

Theme. Against the Pharisaic "tradition of the elders," Jesus relocates purity from the hands and the food-laws to the human heart — declaring all foods clean and exposing the heart as the true source of defilement — then enacts that boundary-crossing gospel in Gentile territory, granting the Syrophoenician woman's daughter the children's bread and opening the deaf-mute's ears with "Ephphatha."

Outline.

• A · 7:1–13 — The tradition of the elders versus the commandment of God. A Jerusalem deputation of Pharisees and scribes challenges the disciples' eating with "defiled," i.e. unwashed, hands (1–2), prompting Mark's aside on the handwashing and vessel-washing custom of the elders' tradition (3–4) and their formal question (5). Jesus answers with Isaiah 29:13 — lip-honor masking a far heart, human precepts taught as doctrine (6–7) — and indicts them for abandoning God's commandment to hold human tradition (8–9), illustrated by Korban: a thing vowed "a gift to God" voids the duty to honor father and mother, nullifying God's word, and is but one of many such evasions (10–13).
• B · 7:14–23 — What truly defiles: nothing from outside, but the heart. To the crowd, the pronouncement that nothing entering from outside can defile, but what comes out does (14–15). Privately the dull disciples ask about the "parable" (17); Jesus reasons that food passes into the stomach and out, never the heart — Mark drawing the verdict "thus cleansing all foods" (18–19) — whereas from the heart pour the evil thoughts and the vice-catalogue that defile the person (20–23).
• C · 7:24–30 — The Syrophoenician woman and the children's bread. Withdrawing to the region of Tyre, Jesus cannot be hidden (24); a Greek, Syrophoenician woman falls at his feet for her demonized daughter (25–26). His proverb of the children's bread not thrown to the dogs (27) meets her witty, believing retort — even the house-dogs eat the children's crumbs (28) — and for that word the demon is cast out; she finds the child healed at home (29–30).
• D · 7:31–37 — The healing of the deaf-mute: "Ephphatha." Returning through Sidon and the Decapolis (31), Jesus is brought a deaf man with a speech impediment (32); taking him aside, he works with fingers, spittle, a sigh, and the Aramaic command Εφφαθα, "Be opened" (33–34). At once the ears open and the tongue is loosed (35); the more he charges silence, the more they proclaim it (36), and the astonished crowd confesses, "He has done all things well; he makes the deaf hear and the mute speak" (37).

Translation & textual notes. The Greek follows the standard critical text of Mark 7, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The chapter has 36 verses: NA28, SBLGNT, and THGNT omit v.16 ("If anyone has ears to hear, let him hear"), a phrase absent from the earliest and best witnesses (א B L Δ and others) and judged a later scribal harmonization to Mark 4:9, 23 imported into the textus receptus; the verses are therefore numbered 1–15 and 17–37, with a deliberate gap at 16 and no v.16 supplied. Mark inserts three explanatory glosses for his non-Palestinian readers, each annotated in the lexical tier: at v.11 he renders the Hebrew/Aramaic vow-term Κορβᾶν as ὅ ἐστιν δῶρον ("that is, a gift [devoted to God]"); at v.19 the narratorial aside καθαρίζων πάντα τὰ βρώματα ("thus cleansing all foods") — a masculine nominative participle reaching back to the subject of λέγει, i.e. Jesus — draws out the verdict that Jesus thereby declared all foods clean (cf. Acts 10:15); and at v.34 he transliterates the Aramaic command Εφφαθα* and immediately translates it ὅ ἐστιν Διανοίχθητι ("that is, Be opened"). The κοινός/κοινόω word-group ("common, defile") frames the purity dispute (vv.2, 15, 18, 20, 23) over against the ritual ἀκάθαρτον ("unclean") of v.25, which proves to be the daughter's demon — the chapter's true uncleanness. Orthographic and minor variants (the spelling/sense of πυγμῇ at v.3; βαπτίσωνται vs. ῥαντίσωνται at v.4; ἀνοίγω/διανοίγω forms) are not separately noted.

Mark 8 — ΚΑΤΑ ΜΑΡΚΟΝ Η′

Theme. The turning-point of Mark: a chapter framed by sight. From a crowd fed in the wilderness and disciples who still do not see, through a blind man healed in two stages, to Peter's true-but-half-sighted confession — Jesus redefines the Christ by the cross, summoning would-be followers to deny self, take up the cross, and lose their lives to save them.

Outline.

• A · 8:1–10 — The feeding of the four thousand. Moved with compassion on a crowd of three days with nothing to eat (1–3), Jesus answers the disciples' helpless 'where?' (4) by taking the seven loaves and few fish, giving thanks, breaking, and distributing through the Twelve (5–7); all eat and are filled, seven baskets of fragments remain, about four thousand are sent off, and he crosses at once (εὐθύς) to Dalmanutha (8–10).
• B · 8:11–13 — The demand for a sign refused. The Pharisees come out testing, seeking a sign from heaven (11); groaning in spirit, Jesus asks why this generation seeks a sign and swears — in a Semitic oath-formula — that none will be given it (12), then leaves them and re-embarks for the other side (13).
• C · 8:14–21 — The leaven of the Pharisees and Herod; the disciples' dullness. With one loaf in the boat (14), Jesus warns against the 'leaven' of Pharisees and Herod (15); the disciples misread it as literal bread (16). A barrage of questions — hardened hearts, unseeing eyes, unhearing ears — and the recital of the two feedings (five loaves / twelve baskets; seven / seven) ends in the hanging 'Do you not yet understand?' (17–21).
• D · 8:22–26 — The two-stage healing of the blind man at Bethsaida. A blind man is brought; Jesus leads him out, spits, lays on hands (22–23); at first he sees men 'like trees walking' (24); a second touch restores him to see all things distinctly (25); he is sent home, told not even to enter the village (26).
• E · 8:27–30 — Peter's confession at Caesarea Philippi. On the way Jesus asks who men say he is — John, Elijah, a prophet (27–28); to 'But you, who do you say?' Peter answers, 'You are the Christ' (29); they are charged to tell no one (30).
• F · 8:31–33 — The first passion prediction and the rebuke of Peter. Jesus begins to teach, plainly, the divine 'must' that the Son of Man suffer, be rejected, be killed, and rise (31–32a); Peter takes him aside to rebuke him (32b); Jesus, eyeing the disciples, turns it back: 'Get behind me, Satan — you mind the things of men, not of God' (33).
• G · 8:34–38 — Taking up the cross and what it profits. To crowd and disciples: deny self, take up the cross, follow (34); whoever would save his life loses it, whoever loses it for Christ and the gospel saves it (35); gaining the whole world is no profit at the cost of one's soul, for which no exchange-price exists (36–37); whoever is ashamed of Jesus in this adulterous and sinful generation, of him the Son of Man will be ashamed when he comes in the Father's glory with the holy angels (38).

Translation & textual notes. The Greek follows the standard critical text of Mark 8, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points are passed over without a marginal note: at v.10 the place-name Δαλμανουθά (read here) is otherwise unknown and variously given as Μαγεδά/Μαγδαλά in some witnesses; at v.12 the Semitic oath-formula εἰ δοθήσεται ('a sign will [surely] not be given') is an aposiopesis rendered as an emphatic negation; at v.26 the wording of Jesus' command varies (μηδὲ εἰς τὴν κώμην εἰσέλθῃς, read), some witnesses adding 'nor tell anyone in the village'; at v.38 the editions agree on ἐπαισχυνθῇ. Mark's narrative style is on display throughout: the historic present (λέγει, ἔρχονται, φέρουσιν) is frequent and is rendered by an English past for readability; the adverb εὐθύς ('immediately,' v.10) is Mark's signature connective. Orthographic variants (movable-ν, ι-subscript, -σσ-/-ττ-) are not noted. Note further the chapter's web of sight-language: the βλέπω/ὁράω/ἀναβλέπω/διαβλέπω/ἐμβλέπω cluster binds the warning to 'beware' (βλέπετε, v.15), the unseeing eyes of the disciples (vv.17–18), and the blind man's staged recovery (vv.23–25), so that the physical healing of vv.22–26 becomes an enacted parable of the disciples' partial perception, with Peter's confession (v.29) as 'first sight' and the cross-teaching (vv.31–38) as the second touch that brings it into focus.

Mark 9 — ΚΑΤΑ ΜΑΡΚΟΝ Θ′

Theme. From the mountain of glory to the valley of need and on toward the cross: the Father confirms the beloved, suffering Son whom the disciples must heed, while Jesus presses on them the way of faith, the second passion prediction, and a kingdom whose greatness is service — closing with stern warnings against causing the little ones to stumble and a call to be salted and at peace.

Outline.

• A · 9:1–13 — The Transfiguration and the coming of Elijah. After the pledge that some will see the kingdom come in power (1), Jesus is transfigured before the inner three, his garments unearthly white (2–3); Elijah and Moses appear conversing with him (4), and a terrified Peter proposes three tents (5–6). The cloud overshadows them and the Father's voice confirms the beloved Son and commands "listen to him" (7); suddenly only Jesus remains (8). Descending, he enjoins silence until the Son of Man rises (9–10) and answers the scribal Elijah-expectation: Elijah has come (in John) and was rejected, as the Son of Man too must suffer (11–13).
• B · 9:14–29 — The boy with an unclean spirit; "I believe, help my unbelief." Down from glory to a failed exorcism: a crowd and scribes dispute with the nine (14–16); a father describes his son's mute, convulsing spirit and the disciples' inability (17–18). Jesus laments the faithless generation and has the boy brought (19–20); learning the affliction is lifelong and hearing the father's tentative "if you can," he turns it back — all things are possible to the believer (21–23) — drawing the famous cry, "I believe; help my unbelief" (24). He rebukes and expels the spirit, raising the boy who seemed dead (25–27), and privately teaches that this kind comes out only by prayer (28–29).
• C · 9:30–32 — The second passion prediction. Journeying secretly through Galilee (30), Jesus teaches that the Son of Man is being delivered up, killed, and after three days will rise (31); the disciples do not understand and are afraid to ask (32).
• D · 9:33–37 — Who is the greatest; receiving a child. At Capernaum Jesus exposes their road-dispute over rank (33–34) and states the reversal — to be first is to be last of all and servant of all (35); embracing a child, he teaches that to receive such a little one in his name is to receive him, and the Father who sent him (36–37).
• E · 9:38–41 — "Whoever is not against us is for us." John's complaint about an outside exorcist (38) draws Jesus' correction: do not forbid him, for a mighty work in his name forms a bond against slander (39); whoever is not against them is for them (40), and even a cup of water given because they belong to Christ keeps its reward (41).
• F · 9:42–50 — Stumbling-blocks, the unquenchable fire, and salt. Severe warnings close the chapter: to make one of the little ones stumble merits worse than drowning (42); hand, foot, and eye are each to be sacrificed rather than be cast whole into Gehenna's unquenchable fire (43, 45, 47), where the worm does not die and the fire is not quenched (48). "Everyone will be salted with fire" (49); and it ends with the call to keep one's savor and be at peace with one another (50).

Translation & textual notes. The Greek follows the standard critical text of Mark 9, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Two traditional verses are not part of the critical text and are accordingly omitted, leaving gaps in the numbering: v.44 and v.46 (each a repetition of v.48, "where their worm does not die and the fire is not quenched," Isa 66:24) are absent from the earliest and best witnesses and are judged a later scribal harmonization that filled out the threefold "cut it off" refrain; they are not reproduced here, so the chapter is numbered through 50 but contains 48 verses (1–43, 45, 47–50). A few further points of variation are passed over without a marginal note: at v.29 some witnesses add "and fasting" (καὶ νηστείᾳ) after "prayer," the shorter text being printed; at v.23 the article-plus-quotation Τὸ Εἰ δύνῃ is read with the earliest text against the smoother later τὸ εἰ δύνασαι πιστεῦσαι; at v.24 some witnesses add μετὰ δακρύων ("with tears") after κράξας. Orthographic variants (movable-ν, ι-subscript, Καφαρναούμ/Καπερναούμ) are not noted.

Mark 10 — ΚΑΤΑ ΜΑΡΚΟΝ Ι′

Theme. On the road up to Jerusalem and the cross, Jesus overturns every measure of greatness: marriage is the Creator's indissoluble union, the kingdom belongs to children and the empty-handed, the wealthy enter only by the impossible grace of God, and the Son of Man himself comes not to be served but to give his life a ransom for many — a way the blind beggar, alone, is ready to follow.

Outline.

• A · 10:1–12 — Marriage, divorce, and what God has joined. Crossing into Judea and beyond the Jordan, Jesus resumes teaching the gathering crowds (1). Pharisees test him about the lawfulness of divorce (2); he turns them to Moses' command (3), and when they cite the certificate of Deut 24 (4) he reframes it as a concession to hardness of heart (5), setting against it the creation order — male and female (Gen 1:27), the leaving-and-cleaving 'one flesh' (Gen 2:24), and the maxim that what God has yoked together no human may separate (6–9). Privately in the house the disciples ask again (10), and Jesus rules that divorce-and-remarriage is adultery, applied evenhandedly to husband and to wife (11–12).
• B · 10:13–16 — Letting the children come. Children are brought for his touch and the disciples rebuke the bringers (13); indignant, Jesus commands 'let them come, do not hinder them,' for the kingdom belongs to such (14), and whoever will not receive the kingdom like a child will never enter it (15); he embraces them and fervently blesses them (16).
• C · 10:17–31 — The rich man, the camel and the needle, and the hundredfold. A man runs up, kneels, and asks the 'good Teacher' how to inherit eternal life (17); Jesus deflects 'good' to God alone (18) and recites the commandments (19), which the man claims to have kept from youth (20). Loving him, Jesus calls him to sell all, give to the poor, and follow — and he goes away grieving, for he had great possessions (21–22). To the disciples' amazement Jesus teaches how hard it is for the rich to enter, the camel through the needle's eye (23–25); 'Then who can be saved?' is answered by 'with God all things are possible' (26–27). Peter's 'we have left everything' draws the promise of a hundredfold now — with persecutions — and eternal life in the age to come, sealed by the great reversal of first and last (28–31).
• D · 10:32–34 — The third passion prediction. On the road, Jesus striding ahead, the followers amazed and afraid (32), he takes the Twelve aside and foretells in unprecedented detail his betrayal to the priests and scribes, condemnation, handing over to the Gentiles, mockery, spitting, scourging, death, and rising after three days (33–34).
• E · 10:35–45 — The request of James and John; the Son of Man came to serve. The sons of Zebedee ask for the seats of glory at his right and left (35–37); Jesus speaks of the cup and baptism they will indeed share, but whose places are the Father's to grant (38–40). The ten are indignant (41), and Jesus contrasts the domineering rule of the Gentiles with kingdom greatness as servanthood and slavery (42–44), grounding it in the Son of Man who came not to be served but to serve and to give his life a ransom for many (45).
• F · 10:46–52 — Blind Bartimaeus. Leaving Jericho, the blind beggar Bartimaeus cries to the Son of David for mercy (46–47); rebuked into silence by many, he cries all the louder (48). Jesus halts and calls him; throwing off his cloak he springs up and comes (49–50); asked the very question put to James and John, he answers 'Rabbouni, that I may see' (51), and his faith heals him — the once-roadside beggar now following Jesus on the way (52).

Translation & textual notes. The Greek follows the standard critical text of Mark 10, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Mark's vivid narrative style is on display: the historic (vivid) present recurs (ἔρχεται, συμπορεύονται, λέγει, προσπορεύονται, φωνοῦσιν, ἔρχονται), and the connective καί strings clauses paratactically; the signature adverb εὐθύς returns at the very last verse (v.52, ἀνέβλεψεν). A few points of variation are passed over without a marginal note: at v.7 the clause καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ ('and shall be joined to his wife') is omitted by some early witnesses (א B), printed here; at v.21 some witnesses add ἄρας τὸν σταυρόν ('having taken up the cross') after ἀκολούθει μοι; at v.24 the qualifier τοὺς πεποιθότας ἐπὶ χρήμασιν ('those who trust in riches') is read by the majority but absent from א B, and the shorter text is followed; at v.29 the order of the relinquished-list and the presence of ἢ γυναῖκα vary; at v.43 ἔσται/ἔστω alternate. Orthographic variants (movable-ν, ι-subscript, ραββουνι/ραββωνι) are not noted. The chapter has 52 verses; none is legitimately omitted by the critical text. Note further the chapter's binding motifs: the ὁδός ('way/road') frames the journey to the cross (vv.17, 32, 46, 52), so that Bartimaeus moves from sitting 'beside the way' to following 'on the way'; εἰσέρχομαι εἰς τὴν βασιλείαν ('enter the kingdom') chains the children, the rich man, and the camel-saying (vv.15, 23–25); the παραδίδωμι of the passion prediction (v.33) keys the whole Markan passion; and the διακονέω/δοῦλος service-language of vv.43–45 culminates the contrast begun with the Gentile κατακυριεύω/κατεξουσιάζω.

Mark 11 — ΚΑΤΑ ΜΑΡΚΟΝ ΙΑ′

Theme. Israel's king enters his city and his temple to judge it: the messianic entry on the colt and the Hosanna give way to the cursing of the fruitless fig tree, which brackets the cleansing of the temple — meant to be a house of prayer for all nations, now a robbers' den — and issues in lessons on mountain-moving faith, believing prayer, and forgiveness, before the authorities' challenge to Jesus' authority collapses into self-condemned silence.

Outline.

• A · 11:1–11 — The triumphal entry on the colt and the Hosanna. Nearing Jerusalem at the Mount of Olives, Jesus sends two disciples for an unridden colt with a prophetic password that proves exact (1–6); they mount him on the spread garments and the crowds, going before and following, strew the road and chant Ps 118's Hosanna over 'the coming kingdom of our father David' (7–10); the king enters the temple, surveys all with a deliberate gaze, and withdraws to Bethany as evening falls (11).
• B · 11:12–14 — The cursing of the fig tree. Hungry the next day, Jesus finds a leafy but fruitless fig tree — though it was not the season — and pronounces that no one will ever eat its fruit again, the disciples listening (12–14). The acted parable opens the bracket around the temple scene.
• C · 11:15–19 — The cleansing of the temple. He drives out the buyers and sellers, overturns the money-changers' tables and the dove-sellers' seats, and bars carrying goods through the court (15–16), teaching from Isa 56:7 and Jer 7:11 that the house of prayer for all the nations has become a robbers' den (17); the chief priests and scribes seek to destroy him yet fear the crowd astonished at his teaching, and at evening they leave the city (18–19).
• D · 11:20–25 — The withered fig tree: faith, prayer, and forgiveness. Morning reveals the tree withered to its roots (20); at Peter's recollection (21) Jesus teaches faith in God: whoever tells 'this mountain' to be cast into the sea, not doubting but believing, will have it (22–23); so believe you have received whatever you ask in prayer (24), and when you stand praying, forgive, that your Father may forgive you (25). [The critical text omits v.26.]
• E · 11:27–33 — The question about Jesus' authority and John's baptism. Back in the temple the Sanhedrin's deputation demands by what authority he acts (27–28); Jesus answers with a counter-question — was John's baptism from heaven or from men? (29–30). Trapped between convicting their own unbelief and the crowd who held John a prophet, they plead ignorance (31–33a); so Jesus refuses to name his authority (33b).

Translation & textual notes. The Greek follows the standard critical text of Mark 11, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The most consequential text-critical decision affecting the verse count is the omission of v.26 ('But if you do not forgive, neither will your Father in heaven forgive your trespasses'): absent from the earliest and best witnesses (א B L W Δ Ψ and others), it is a harmonizing assimilation to Matt 6:15 and is dropped by NA28/SBLGNT/THGNT. The chapter therefore contains 32 verses, numbered 1–25 and 27–33 with a gap at 26. Orthographic and minor variants (movable-ν, ι-subscript, the spelling Ἱεροσόλυμα/Ἱερουσαλήμ, the word order in v.8) are not noted. Observe Mark's signature features here: the heaped historic presents (ἐγγίζουσιν, ἀποστέλλει, φέρουσιν, ἔρχονται) and the εὐθύς/πάλιν immediacy; the 'sandwich' (intercalation) by which the fig-tree halves (vv.12–14, 20–25) interpret the temple cleansing they enclose; and the OT substratum — Zech 9:9 (the colt), Ps 118:25–26 (Hosanna), Isa 56:7 and Jer 7:11 (the temple sayings).

Mark 12 — ΚΑΤΑ ΜΑΡΚΟΝ ΙΒ′

Theme. A day of temple controversies: Jesus tells the parable of the wicked tenants against the leaders who will kill the beloved Son, then parries successive traps — taxes to Caesar, the resurrection riddle, the greatest commandment, and David's Lord — before warning against the predatory scribes and commending a poor widow whose two coins outweigh all the rich. The rejected stone becomes the cornerstone, and true devotion is measured by love and self-giving, not display.

Outline.

• A · 12:1–12 — The parable of the wicked tenants and the rejected cornerstone. A man plants a vineyard (echoing Isa 5) and leases it to tenants who beat and kill each servant he sends (1–5), and finally murder his beloved son to seize the inheritance (6–8); the owner will destroy them and give the vineyard to others (9), sealed by Psalm 117:22–23 — the rejected stone become cornerstone (10–11). The leaders perceive the parable is told against them but, fearing the crowd, leave and depart (12).
• B · 12:13–17 — Paying taxes to Caesar. Pharisees and Herodians come with flattery to trap him on the poll-tax (13–14); seeing their hypocrisy, Jesus calls for a denarius, asks whose image and inscription it bears, and renders the verdict: "Render the things of Caesar to Caesar, and the things of God to God" (15–17) — and they marvel.
• C · 12:18–27 — The Sadducees and the resurrection. Sadducees, denying resurrection, pose the levirate riddle of seven brothers and one wife (18–23); Jesus answers that they know neither the Scriptures nor God's power (24): the risen are like angels, unmarried (25), and the God of the bush — God of Abraham, Isaac, and Jacob — is God of the living, not the dead (26–27).
• D · 12:28–34 — The greatest commandment. A scribe asks which command is first (28); Jesus answers with the Shema (Deut 6:4–5) — love the one Lord God with all the heart, soul, mind, and strength (29–30) — joined to neighbor-love (Lev 19:18, 31). The scribe affirms this surpasses all sacrifice (32–33), and Jesus calls him not far from the kingdom; thereafter none dared question him (34).
• E · 12:35–37 — David's son and David's Lord. Teaching in the temple, Jesus poses the counter-riddle from Psalm 110:1: how is the Messiah David's son when David, in the Spirit, calls him "Lord" (35–37a)? The great crowd hears him gladly (37b).
• F · 12:38–40 — The warning against the scribes. Beware the scribes who crave long robes, marketplace greetings, chief seats, and places of honor (38–39), yet devour widows' houses and pray at length for show — they will receive the greater condemnation (40).
• G · 12:41–44 — The widow's two coins. Watching the treasury, Jesus sees the rich give much but a poor widow put in two lepta (41–42); he calls the disciples and declares she gave more than all, for they gave from abundance, she from poverty — her whole living (43–44).

Translation & textual notes. The Greek follows the standard critical text of Mark 12, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.4 the Byzantine addition λιθοβολήσαντες ('having stoned') before ἐκεφαλίωσαν and the longer ἀπέστειλαν ἠτιμωμένον are not part of the critical text; at v.23 the words ὅταν ἀναστῶσιν ('when they rise') are omitted by some witnesses (e.g. B) but printed here; at v.27 some witnesses add θεός after ζώντων; at v.29 the citation of the Shema is read with πρώτη rather than the Byzantine πρώτη πασῶν τῶν ἐντολῶν; at v.33 the variant συνέσεως ('understanding') is read alongside the fuller Byzantine text; at v.41 the editions divide over καθίσας ('having sat down,' read here) versus the bare ἐκάθισεν. Orthographic variants (movable-ν, ι-subscript, the spelling Δαυίδ/Δαυείδ) are not noted. The chapter has 44 verses; none is legitimately omitted by the critical text. It is, above all, an OT-citation anthology — Isa 5:1–2 (the vineyard, v.1), Ps 117:22–23 LXX (the rejected stone, vv.10–11), Deut 6:4–5 with Lev 19:18 (the Shema and neighbor-love, vv.29–31), and Ps 109:1 LXX (the LORD to my Lord, v.36) — and is bound by recurring keywords: ἀποστέλλω and the sending of servants/son (vv.2–6), the πλανάω inclusio of the resurrection debate (vv.24, 27), and the χήρα ('widow') thread linking the scribes' victims (v.40) to the model giver (vv.42–43).

Mark 13 — ΚΑΤΑ ΜΑΡΚΟΝ ΙΓ′

Theme. The Markan Olivet Discourse: provoked by the disciples' awe at the temple, Jesus foretells its total destruction and unfolds the woes that precede the end — false messiahs, wars, persecution, the gospel to all nations, the desolating sacrilege and an unequaled tribulation — culminating in the visible coming of the Son of Man to gather his elect; yet the day and hour are hidden even from the Son, so the disciples' one task is to watch.

Outline.

• A · 13:1–4 — The temple's destruction foretold; the disciples' question. Leaving the temple, a disciple marvels at its massive stones (1); Jesus declares that not one stone will be left on another (2). On the Mount of Olives, opposite the temple, the inner four — Peter, James, John, Andrew — ask privately when this will be and what the sign of its consummation (3–4); their twofold, deliberately open question frames the whole discourse.
• B · 13:5–13 — The beginning of birth pains. Jesus opens with the keynote 'see that no one leads you astray' (5): many will come in his name claiming 'I am he' (6); wars, rumors, earthquakes and famines are only the beginning of birth pains, not the end (7–8). The disciples themselves will face councils, synagogue floggings, governors and kings, as a testimony — for the gospel must first be preached to all nations (9–10); under trial the Holy Spirit, not they, will speak (11). Family will betray family to death (12, Micah 7:6); hated by all 'for my name,' the one who endures to the end will be saved (13).
• C · 13:14–23 — The abomination of desolation and the great tribulation. When the 'desolating sacrilege' stands where it ought not — let the reader understand — those in Judea must flee instantly to the mountains, with no return for goods or cloak (14–16); woe to pregnant and nursing mothers, and pray it not be in winter (17–18). For there will be tribulation unequaled from creation's beginning, which God for the elect's sake has cut short, else none would survive (19–20). Heed no cry of 'here is the Christ,' for false christs and false prophets will work signs to deceive even the elect — but you have been forewarned (21–23).
• D · 13:24–27 — The coming of the Son of Man and the gathering of the elect. After that tribulation the sun and moon are darkened, the stars fall, the heavenly powers are shaken (24–25, Isa 13:10; 34:4). Then they will see the Son of Man coming in clouds with great power and glory (26, Dan 7:13), and he will send the angels to gather his elect from the four winds, from earth's end to heaven's end (27).
• E · 13:28–31 — The lesson of the fig tree and 'this generation'. Learn the fig tree's parable: its tender branch and leaves signal summer is near (28); so the signs mean he is near, at the very gates (29). 'Truly, this generation will not pass away until all these things take place' (30); heaven and earth will pass away, but Jesus' words will not (31).
• F · 13:32–37 — No one knows the day or hour — watch! Of that day and hour no one knows — not the angels, nor the Son, but only the Father (32). So beware and stay awake, for you do not know the time (33). Like a man who left his servants in charge and told the doorkeeper to watch (34), watch — evening, midnight, cockcrow, or dawn — lest he come suddenly and find you asleep (35–36). And what he says to the four he says to all: Watch! (37).

Translation & textual notes. The Greek follows the standard critical text of Mark 13, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.2 some witnesses omit or invert the doubled οὐ μή … οὐ μή of the temple oracle; at v.8 the words καὶ ταραχαί ('and tumults') after σεισμοί are read by the Byzantine tradition but absent from the earliest text and not printed; at v.11 the clause μηδὲ μελετᾶτε ('nor premeditate') stands in many witnesses; at v.14 the masculine participle ἑστηκότα ('standing,' agreeing with a person rather than the neuter βδέλυγμα) is read here, the constructio ad sensum pointing past the 'desolating sacrilege' of Daniel to a personal figure, and the parenthetical ὁ ἀναγινώσκων νοείτω ('let the reader understand') is the Evangelist's aside; at v.18 some witnesses add ἡ φυγὴ ὑμῶν ('your flight'); at v.33 the words καὶ προσεύχεσθε ('and pray') after ἀγρυπνεῖτε are read by many witnesses but bracketed/omitted in the earliest text. The great crux of the chapter is v.32, οὐδὲ ὁ υἱός ('nor the Son'), firmly attested in Mark and the harder reading; it is printed without emendation. Orthographic variants (movable-ν, ι-subscript) are not noted. The chapter has 37 verses; none is legitimately omitted by the critical text. Note further the discourse's structuring refrain βλέπετε ('watch, beware,' vv.5, 9, 23, 33), reinforced at the close by ἀγρυπνεῖτε and the triple γρηγορεῖτε ('stay awake,' vv.34, 35, 37); the heavy Danielic substratum (the 'abomination of desolation,' Dan 9:27; 11:31; 12:11 at v.14; the unequaled distress, Dan 12:1 at v.19; the Son of Man on the clouds, Dan 7:13 at v.26); and the emphatic οὐ μή negations that bracket the temple oracle (v.2), the singular tribulation (v.19), 'this generation' (v.30), and the permanence of Jesus' word (v.31).

Mark 14 — ΚΑΤΑ ΜΑΡΚΟΝ ΙΔ′

Theme. The longest chapter in Mark opens the Passion: as the leaders plot and Judas bargains, a woman lavishes costly nard on Jesus for his burial; at the Last Supper he gives bread and cup as his body and his covenant-blood poured out for many; in Gethsemane he prays "Abba, Father… not what I will but what you will," is arrested and abandoned, and before the Sanhedrin answers the messianic question with an open "I am" — the Son of Man enthroned at God's right hand and coming on the clouds — while in the courtyard below Peter denies him three times and the cock crows twice.

Outline.

• A · 14:1–11 — The plot, the anointing at Bethany, and Judas' bargain. Two days before Passover the chief priests and scribes scheme to seize Jesus by stealth, fearing a festal riot (1–2); framed within this, a woman breaks an alabaster jar of pure, very costly nard over his head at Simon the leper's house (3), provoking indignation at the "waste" — three hundred denarii owed to the poor (4–5). Jesus defends her: a good work, the anticipatory anointing of his body for burial, to be told as her memorial wherever the gospel is preached in all the world (6–9). Judas Iscariot, one of the Twelve, goes to the priests, who gladly promise money, and he watches for an opportune moment (10–11).
• B · 14:12–25 — Passover preparation and the Last Supper. On the first day of Unleavened Bread the disciples are sent into the city to a man carrying a water-jar; relaying the Teacher's request, they find a furnished upper room "just as he had told them" and prepare the Passover (12–16). At table Jesus foretells that one eating with him will betray him — "woe to that man… better had he not been born" — and the dismayed disciples ask "Surely not I?" (17–21). Taking bread, he breaks it: "this is my body"; taking the cup: "this is my blood of the covenant, poured out for many," and vows to drink no more of the fruit of the vine until he drinks it new in the kingdom of God (22–25).
• C · 14:26–31 — The prediction of the disciples' falling and Peter's denial. Going out to the Mount of Olives after the Hallel, Jesus foretells that all will fall away — "I will strike the shepherd, and the sheep will be scattered" (Zech 13:7) — yet promises to go before them to Galilee after rising (26–28). Peter protests he never will, and Jesus foretells the threefold denial before the cock crows twice this very night; Peter and all vow to die rather than deny (29–31).
• D · 14:32–42 — Gethsemane: "Abba, Father… not what I will." At Gethsemane Jesus takes Peter, James, and John and is seized with awe-struck horror and anguish, his soul sorrowful unto death (32–34); falling to the ground he prays that the hour and the cup pass — "Abba, Father, all things are possible for you… yet not what I will but what you will" (35–36). Three times he returns to find them sleeping, warns Peter to watch and pray ("the spirit is willing but the flesh is weak"), and at last announces that the hour has come and the Son of Man is betrayed into the hands of sinners (37–42).
• E · 14:43–52 — The arrest and the young man who flees naked. Judas arrives with an armed crowd from the whole Sanhedrin and betrays Jesus with the prearranged kiss, "Rabbi!" (43–45). They seize him; a bystander draws a sword and cuts off the high priest's servant's ear; Jesus protests being taken like a bandit, though daily he taught openly in the temple — "but let the Scriptures be fulfilled" (46–49). All forsake him and flee, and a young man, clad only in a linen sheet, slips free and escapes naked (50–52).
• F · 14:53–65 — Before the Sanhedrin: "I am" and the charge of blasphemy. Led to the high priest, with Peter following at a distance into the courtyard (53–54), Jesus faces a council seeking testimony to put him to death; the many false witnesses — including the temple-saying charge — do not agree (55–59). To the high priest's silence-breaking question "Are you the Christ, the Son of the Blessed?" he answers "I am," and foretells the Son of Man seated at the right hand of Power and coming with the clouds of heaven (60–62). The high priest tears his robes, all condemn him as deserving death, and they spit on, blindfold, beat, and mock him: "Prophesy!" (63–65).
• G · 14:66–72 — Peter's threefold denial and the cock crowing twice. In the courtyard below, a servant-girl twice charges Peter with being with the Nazarene; bystanders press the Galilean accent (66–70). Three times he denies — the third with curses and oaths, "I do not know this man" (71). Immediately the cock crows a second time; Peter remembers Jesus' word and breaks down weeping (72).

Translation & textual notes. The Greek follows the standard critical text of Mark 14, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points are flagged without a marginal apparatus. At v.24 the critical text reads "this is my blood of the covenant" (τὸ αἷμα μου τῆς διαθήκης) without the adjective "new" (καινῆς), which the later Byzantine witnesses add by assimilation to Luke 22:20 / 1 Cor 11:25; the shorter text is printed. At v.68 the words "and a cock crowed" (καὶ ἀλέκτωρ ἐφώνησεν) at the verse's end are bracketed or omitted by some editions (absent from א B etc.) but are read by others and are presupposed by the "second time" of v.72 and the "twice" of vv.30, 72 — the distinctively Markan double cock-crow; the words are printed here. At v.30 and v.72 some witnesses lack δίς ("twice"); it is read. At v.65 the taunt "Prophesy!" (προφήτευσον) lacks the Matthean/Lukan expansion "who is it that struck you?" The anonymous young man (νεανίσκος) of vv.51–52 who flees naked is peculiar to Mark. Orthographic variants (movable-ν, ι-subscript, Γεθσημανί/Γεθσημανεί, the spelling Ἰσκαριώθ/Ἰσκαριώτης) are not noted. The chapter has 72 verses; none is legitimately omitted by the critical text. Note further the chapter's verbal threads: παραδίδωμι ("hand over, betray") runs from Judas' plot through the Supper, Gethsemane, and the arrest; γρηγορέω ("watch") binds Gethsemane to the eschatological discourse of ch. 13; the proper names Ἰούδας, Ἰσκαριώθ, Βηθανία, Γεθσημανί, Πέτρος, Ναζαρηνός carry their syntactic cases as nominals; and Ἀββά (v.36) and ἐγώ εἰμι (v.62) stand as the chapter's two pivots — intimate sonship in prayer and open self-disclosure under judgment.

Mark 15 — ΚΑΤΑ ΜΑΡΚΟΝ ΙΕ′

Theme. The crucifixion of the King: Jesus, silent before Pilate, condemned in Barabbas's place, mocked as king, and forsaken on the cross, dies with a great cry — and at the rending of the veil a Gentile centurion confesses what the whole Gospel has driven toward, "Truly this man was the Son of God."

Outline.

• A · 15:1–15 — Jesus before Pilate; Barabbas released. At dawn the Sanhedrin binds Jesus and delivers him to Pilate (1); under the political charge "Are you the king of the Jews?" Jesus answers only "You say so" and then keeps a silence that astonishes the governor (2–5). The Passover amnesty becomes the trap: the chief priests, moved by envy, incite the crowd to demand Barabbas, an insurrectionist and murderer, while Pilate's protest of innocence is drowned by "Crucify him!" (6–14); wishing to satisfy the mob, Pilate frees Barabbas and, having scourged Jesus, hands him over to be crucified (15).
• B · 15:16–22 — The soldiers' mockery and the way to Golgotha. The whole cohort robes Jesus in purple, crowns him with thorns, hails the mock-king, strikes, spits, and feigns homage (16–19); re-clothed, he is led out, and Simon of Cyrene — father of Alexander and Rufus — is conscripted to carry the cross to the place Golgotha, "Place of a Skull" (20–22).
• C · 15:23–32 — The crucifixion, the charge, and the mockery. Refusing the drugged wine, Jesus is crucified at the third hour, his garments divided by lot (Ps 22:18), the titulus reading "The King of the Jews," two robbers flanking him (23–27). Passers-by wag their heads over the temple saying, the chief priests and scribes jeer "He saved others; he cannot save himself," and even the co-crucified revile him (29–32).
• D · 15:33–41 — Darkness, the cry of dereliction, death, and the confession. Darkness covers the land from the sixth to the ninth hour, when Jesus cries "Eloi, Eloi, lema sabachthani" (Ps 22:1), misheard as a call to Elijah and answered with sour wine (33–36). With a loud cry he breathes his last; the temple veil is torn from top to bottom, and the centurion facing him confesses, "Truly this man was the Son of God" (37–39). Galilean women who followed and served look on from afar (40–41).
• E · 15:42–47 — The burial by Joseph of Arimathea. As the Sabbath nears, Joseph of Arimathea, a respected councillor awaiting the kingdom of God, boldly asks Pilate for the body (42–43); Pilate, surprised at the swift death, verifies it through the centurion and grants the corpse (44–45). Joseph wraps it in linen, lays it in a rock-hewn tomb, and rolls a stone to the door, while the two Marys watch where he is laid (46–47).

Translation & textual notes. The Greek follows the standard critical text of Mark 15, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. NA28/SBLGNT/THGNT omit verse 28 ("And the Scripture was fulfilled which says, 'He was numbered with the transgressors'"), a later scribal harmonization to Luke 22:37 absent from the earliest witnesses; accordingly this chapter contains 46 verses, numbered 1–27 and 29–47 with a gap at 28, and no v.28 is supplied. The Aramaic cry of v.34 is transliterated as in the text (Ἐλωῒ ἐλωῒ λεμὰ σαβαχθάνι); spelling varies among witnesses (ἐλωΐ / ἠλί, λεμά / λαμά, σαβαχθανι / ζαφθανι). Beyond the apparatus, the chapter is steeped in Psalm 22 (the dividing of garments, v.24 / Ps 22:18; the head-wagging, v.29 / Ps 22:7; the cry of dereliction, v.34 / Ps 22:1) and Psalm 69:21 (the sour wine, v.36); Mark's σχίζω at v.38 (the veil) deliberately echoes the rent heavens of the baptism (1:10), framing the Gospel between two tearings and two declarations of sonship. Orthographic variants (movable-ν, ι-subscript) are not noted.

Mark 16 — ΚΑΤΑ ΜΑΡΚΟΝ ΙϚ′

Theme. The empty tomb and the resurrection announcement: the women find the great stone rolled away and hear from the young man, "He is risen; he is not here… he is going before you to Galilee" — but flee in trembling silence (the abrupt original ending, vv.1–8). The disputed Longer Ending (vv.9–20) then narrates the appearances to Mary Magdalene, to two on the road, and to the rebuked Eleven, the worldwide commission with its accompanying signs, and the ascension to God's right hand.

Outline.

• A · 16:1–4 — The women come to the tomb; the stone rolled away. When the Sabbath is past, Mary Magdalene, Mary of James, and Salome buy spices to anoint Jesus (1) and come at sunrise on the first day of the week (2), worrying who will roll away the stone (3) — but looking up they see it already rolled back, for it was very large (4).
• B · 16:5–7 — The young man's resurrection announcement. Entering, they see a young man in white seated on the right and are alarmed (5); he says, "Do not be alarmed; you seek Jesus the Nazarene, the crucified — he is risen, he is not here; see the place" (6), and sends them to tell the disciples and Peter that he goes before them to Galilee, where they will see him as he said (7).
• C · 16:8 — The women flee in fear and silence — the abrupt ending. Going out they flee, seized by trembling and astonishment, and say nothing to anyone, for they were afraid — ἐφοβοῦντο γάρ, the abrupt close of the earliest text of Mark.
• D · 16:9–11 — [Longer Ending] Appearance to Mary Magdalene. The disputed Longer Ending begins: risen early, Jesus appears first to Mary Magdalene, from whom he had cast out seven demons (9); she reports to the mourning disciples (10), but hearing he lives and was seen by her, they do not believe (11).
• E · 16:12–14 — [Longer Ending] The two on the road and the rebuke of the Eleven. He appears in another form to two walking into the country (12); they report it, but neither are they believed (13); afterward he appears to the Eleven at table and rebukes their unbelief and hardness of heart (14).
• F · 16:15–18 — [Longer Ending] The commission and the signs. He commissions them to preach the gospel to all creation in all the world (15); belief-and-baptism saves, unbelief condemns (16); and signs accompany believers — casting out demons, new tongues (17), handling serpents, drinking deadly poison unharmed, healing the sick by laying on hands (18).
• G · 16:19–20 — [Longer Ending] The ascension and the disciples' worldwide preaching. The Lord Jesus is taken up into heaven and sits at God's right hand (19); and they go out and preach everywhere, the Lord working with them and confirming the word through the accompanying signs (20).

Translation & textual notes. The Greek follows the standard critical text of Mark 16, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) for the undisputed verses; NA28's distinctively copyrighted critical apparatus is not reproduced, and verse punctuation, paragraphing, and capitalization are editorial and conventional. The decisive text-critical fact governs the whole chapter: Mark 16:1–8 is the secure ending preserved by the earliest and best witnesses — Codex Sinaiticus (א) and Codex Vaticanus (B) both stop at v.8 with ἐφοβοῦντο γάρ, "for they were afraid." Verses 16:9–20, the Longer Ending, are absent from א and B (and from several versional and patristic witnesses, with Eusebius and Jerome attesting that the most accurate copies lacked them); they differ in vocabulary and style from Mark (the un-Markan φαίνω/φανερόω appearance verbs, the crasis κἀκεῖνος, the singular "first day of the week," the title "the Lord Jesus," the awkward re-introduction of Mary Magdalene at v.9), are attached abruptly to v.8, and are widely judged a second-century addition. Modern critical editions therefore double-bracket vv.9–20 (⟦ ⟧) while retaining them for their canonical weight. The tradition also preserves a separate Shorter Ending — a single sentence about the women reporting to Peter's circle and Jesus sending out "the sacred and imperishable proclamation of eternal salvation" — found in some witnesses standing alone and in others between v.8 and v.9, further evidence that the church felt the abruptness of ἐφοβοῦντο γάρ and supplied conclusions. This resource includes all twenty verses but flags every verse of 9–20 as belonging to the disputed Longer Ending.

Major translation & exegetical cruxes

Where the Greek legitimately admits more than one rendering or reading, the point was flagged in the lexical notes and chapter text_notes rather than decided silently; the more common analysis was generally taken and the alternative noted. The principal cruxes in Mark:

How the data set is organized

• nt-interlinear/data/mark{1..16}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the Pauline volumes.
• nt-interlinear/ — a chapter-agnostic renderer (stdlib-only HTML; headless-Chromium PDF) that turns any conforming data file into a six-tier interlinear document. Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Mark{1..16}.html and .pdf under staticsite/Mark/, linked from its index.html.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. BDAG) or a full commentary.