41 ENG[B]LEB2012.sfm

\id MRK ENG - Lexham English Bible
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\rem Version 20230701
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\toc1 Mark
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\mt1 Mark
\c 1
\s1 John the Baptist Begins His Ministry
\m 
\v 1  The beginning of the gospel of Jesus Christ.\f + \fr 1:1 \ft Some manuscripts add “the Son of God” \f* 
\v 2 Just as it is written in the prophet Isaiah,
\sd0
\q1 “Behold, I am sending my messenger before your face,
\q2 who will prepare your way,
\q1 
\v 3 the voice of one shouting in the wilderness,
\q2 ‘Prepare the way of the Lord,
\q2 make straight his paths!’ ”\f + \fr 1:3 \ft A quotation from \xt Isa 40:3 \ft \f*
\sd0
\p 
\v 4 John was there baptizing in the wilderness, proclaiming\f + \fr 1:4 \ft Some manuscripts have “and proclaiming” \f* a baptism of repentance for the forgiveness of sins. 
\v 5 And all the Judean region and all the inhabitants of Jerusalem went out to him and were being baptized by him in the Jordan River, confessing their sins. 
\v 6 And John was dressed in camel’s hair and a belt made of leather around his waist, and he ate locusts and wild honey. 
\v 7 And he was preaching, saying, “One \add who is\add* more powerful than I is coming after me, of whom I am not worthy to bend down \add and\add*\ef + \fr 1:7 \ft *Here “\add and\add*” is supplied because the previous participle (“bend down”) has been translated as an infinitive \ef* untie the strap of his sandals. 
\v 8 I baptized you with water, but he will baptize you with the Holy Spirit.”
\s1 The Baptism of Jesus
\m 
\v 9 And it happened that in those days Jesus came from Nazareth in Galilee and was baptized in the Jordan by John. 
\v 10 And immediately \add as he\add*\ef + \fr 1:10 \ft *Here “\add as\add*” is supplied as a component of the participle (“was coming up”) which is understood as temporal \ef* was coming up out of the water, he saw the heavens being split apart and the Spirit descending like a dove on him. 
\v 11 And a voice came from heaven, “You are my beloved Son; with you I am well pleased.”
\s1 The Temptation of Jesus
\m 
\v 12 And immediately the Spirit drove him out into the wilderness. 
\v 13 And he was in the wilderness forty days being tempted by Satan. And he was with the wild animals, and the angels were ministering to him.
\s1 Public Ministry in Galilee
\m 
\v 14 And after\f + \fr 1:14 \ft Some manuscripts have “Now after” \f* John ⸤had been taken into custody⸥,\f + \fr 1:14 \ft Literally “had been handed over” \f* Jesus went into Galilee proclaiming the gospel of God 
\v 15 and saying, “The time is fulfilled and the kingdom of God has come near. Repent and believe in the gospel!”
\s1 Jesus Calls His First Disciples
\m 
\v 16 And \add as he\add*\ef + \fr 1:16 \ft *Here “\add as\add*” is supplied as a component of the participle (“was passing by”) which is understood as temporal \ef* was passing by along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting \add a net\add*\ef + \fr 1:16 \ft *Here the direct object is supplied from context in the English translation \ef* into the sea (for they were fishermen). 
\v 17 And Jesus said to them, “⸤Follow⸥\f + \fr 1:17 \ft Literally “come after” \f* me and I will make you become fishers of people.” 
\v 18 And immediately they left their nets \add and\add*\ef + \fr 1:18 \ft *Here “\add and\add*” is supplied because the previous participle (“left”) has been translated as a finite verb \ef* followed him. 
\v 19 And going on a little \add farther\add*, he saw James the \add son\add* of Zebedee and his brother John, and they \add were\add* in the boat mending the nets. 
\v 20 And immediately he called them, and they left their father Zebedee in the boat with the hired men \add and\add*\ef + \fr 1:20 \ft *Here “\add and\add*” is supplied because the previous participle (“left”) has been translated as a finite verb \ef* went away after him. 
\v 21 And they went into Capernaum and immediately on the Sabbath he began to teach in the synagogue.\f + \fr 1:21 \ft Some manuscripts have “he went into the synagogue and began to teach” \f*
\s1 A Man with an Unclean Spirit Healed
\m 
\v 22 And they were amazed at his teaching, because he was teaching them like one who had authority, and not like the scribes. 
\v 23 And so then there was a man in their synagogue with an unclean spirit, and he cried out, 
\v 24 saying, “⸤Leave us alone⸥,\f + \fr 1:24 \ft Literally “what to us and to you” \f* Jesus the Nazarene! Have you come to destroy us? I know who you are—the Holy One of God!” 
\v 25 And Jesus rebuked him, saying, “Be silent, and come out of him!” 
\v 26 And \add after\add*\ef + \fr 1:26 \ft *Here “\add after\add*” is supplied as a component of the participle (“convulsing”) which is understood as temporal \ef* convulsing him and crying out with a loud voice, the unclean spirit came out of him. 
\v 27 And they were all amazed, so that \add they began\add* to discuss with one another, saying, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.” 
\v 28 And the report about him then went out everywhere in the whole surrounding region of Galilee.
\s1 Many at Capernaum Are Healed
\m 
\v 29 And so then he departed from the synagogue \add and\add*\ef + \fr 1:29 \ft *Here “\add and\add*” is supplied because the previous participle (“departed”) has been translated as a finite verb \ef* came into the house of Simon and Andrew with James and John. 
\v 30 Now Simon’s mother-in-law was lying down, suffering with a fever, and at once they told him about her. 
\v 31 And he came \add and\add*\ef + \fr 1:31 \ft *Here “\add and\add*” is supplied because the previous participle (“came”) has been translated as a finite verb \ef* raised her up \add by\add*\ef + \fr 1:31 \ft *Here “\add by\add*” is supplied as a component of the participle (“taking hold of”) which is understood as means \ef* taking hold of her\f + \fr 1:31 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* hand, and the fever left her, and she began to serve them.
\p 
\v 32 Now \add when it\add*\ef + \fr 1:32 \ft *Here “\add when\add*” is supplied as a component of the temporal genitive absolute participle (“was”) \ef* was evening, when the sun had set, they began bringing\f + \fr 1:32 \ft The imperfect tense has been translated as ingressive here (“began bringing”) \f* to him all those ⸤who were sick⸥\f + \fr 1:32 \ft Literally “who were having badly” \f* and those who were demon-possessed. 
\v 33 And the whole town was gathered together at the door. 
\v 34 And he healed many ⸤who were sick⸥\f + \fr 1:34 \ft Literally “who were having badly” \f* with various diseases and expelled many demons. And he did not permit the demons to speak, because they knew him.
\s1 Preaching Throughout Galilee
\m 
\v 35 And getting up early in the morning \add while it was\add* very dark, he departed and went to a deserted place, and there he was praying. 
\v 36 And Simon and those \add who were\add* with him searched diligently for him. 
\v 37 And they found him and said to him, “Everyone is looking for you!” 
\v 38 And he said to them, “Let us go elsewhere, into the neighboring rural towns, so that I can preach there also, because I have come out for this \add very\add* reason.” 
\v 39 And he went into all Galilee preaching in their synagogues and expelling demons.
\s1 A Leper Cleansed
\m 
\v 40 And a leper came to him, entreating him and kneeling down, saying\f + \fr 1:40 \ft Some manuscripts have “and saying” \f* to him, “If you are willing, you are able to make me clean.” 
\v 41 And becoming angry,\f + \fr 1:41 \ft Some manuscripts have “having compassion” \f* he stretched out his hand \add and\add*\ef + \fr 1:41 \ft *Here “\add and\add*” is supplied because the previous participle (“stretched out”) has been translated as a finite verb \ef* touched \add him\add*\ef + \fr 1:41 \ft *Here the direct object is supplied from context in the English translation \ef*, and said to him, “I am willing; be made clean.” 
\v 42 And immediately the leprosy went away from him and he was made clean. 
\v 43 And warning him sternly, he sent him away at once. 
\v 44 And he said to him, “See to it that you say nothing to anyone, but go, show yourself to the priest and bring for your cleansing \add the things\add* which Moses commanded, for a testimony to them. 
\v 45 But he went out \add and\add*\ef + \fr 1:45 \ft *Here “\add and\add*” is supplied because the previous participle (“went out”) has been translated as a finite verb \ef* began to proclaim \add it\add*\ef + \fr 1:45 \ft *Here the direct object is supplied from context in the English translation \ef* freely and to spread abroad the account, so that he was no longer able to enter publicly into a town. But he was staying outside in deserted places, and they were coming to him from all directions.
\c 2
\s1 A Paralytic Healed
\m 
\v 1  And \add when he\add*\ef + \fr 2:1 \ft *Here “\add when\add*” is supplied as a component of the participle (“entered”) which is understood as temporal \ef* entered again into Capernaum after \add some\add* days, it became known that he was at home. 
\v 2 And many had gathered, so that \add there was\add* no longer room, not even at the door, and he was speaking the word to them. 
\v 3 And they came bringing to him a paralytic, carried by four \add of them\add*. 
\v 4 And \add when\add*\ef + \fr 2:4 \ft *Here “\add when\add*” is supplied as a component of the participle (“able”) which is understood as temporal \ef* they were not able to bring \add him\add*\ef + \fr 2:4 \ft *Here the direct object is supplied from context in the English translation \ef* to him because of the crowd, they removed the roof where he was. And \add after\add*\ef + \fr 2:4 \ft *Here “\add after\add*” is supplied as a component of the participle (“digging through”) which is understood as temporal \ef* digging through, they lowered the stretcher on which the paralytic was lying. 
\v 5 And \add when\add*\ef + \fr 2:5 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* Jesus saw their faith, he said to the paralytic, “Child, your sins are forgiven.”
\p 
\v 6 Now some of the scribes were sitting there and reasoning in their hearts, 
\v 7 “Why does this man speak like this? He is blaspheming! Who is able to forgive sins except God alone?” 
\v 8 And immediately Jesus, perceiving in his spirit that they were reasoning like this within themselves, said to them, “Why are you considering these \add things\add* in your hearts? 
\v 9 Which is easier to say to the paralytic, ‘Your sins are forgiven,’ or to say ‘Get up and pick up your stretcher and walk’? 
\v 10 But so that you may know that the Son of Man has authority on earth to forgive sins,”—he said to the paralytic—
\v 11 “I say to you, get up, pick up your stretcher, and go to your home.” 
\v 12 And he got up and immediately picked up his\f + \fr 2:12 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* stretcher \add and\add*\ef + \fr 2:12 \ft *Here “\add and\add*” is supplied because the previous participle (“picked up”) has been translated as a finite verb \ef* went out in front of \add them\add* all, so that they were all amazed and glorified God, saying, “We have never seen \add anything\add*\ef + \fr 2:12 \ft *Here the direct object is supplied from context in the English translation \ef* like this!”
\s1 Levi Called to Follow Jesus
\m 
\v 13 And he went out again beside the sea,\f + \fr 2:13 \ft That is, the Sea of Galilee \f* and all the crowd was coming to him, and he began to teach\f + \fr 2:13 \ft The imperfect tense has been translated as ingressive here (“began to teach”) \f* them. 
\v 14 And \add as he\add*\ef + \fr 2:14 \ft *Here “\add as\add*” is supplied as a component of the participle (“was passing by”) which is understood as temporal \ef* was passing by, he saw Levi the \add son\add* of Alphaeus sitting at the tax booth, and he said to him, “Follow me!” And he stood up \add and\add*\ef + \fr 2:14 \ft *Here “\add and\add*” is supplied because the previous participle (“stood up”) has been translated as a finite verb \ef* followed him.
\p 
\v 15 And it happened that he ⸤was dining⸥\f + \fr 2:15 \ft Literally “was reclining for a meal” \f* in his house, and many tax collectors and sinners ⸤were dining with⸥\f + \fr 2:15 \ft Literally “were reclining at table with” \f* Jesus and his disciples, for there were many and they were following him. 
\v 16 And the scribes of the Pharisees, \add when they\add*\ef + \fr 2:16 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* saw that he was eating with sinners and tax collectors, began to say\f + \fr 2:16 \ft The imperfect tense has been translated as ingressive here (“began to say”) \f* to his disciples, “Why does he eat with tax collectors and sinners?” 
\v 17 And \add when\add*\ef + \fr 2:17 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* Jesus heard \add it\add*\ef + \fr 2:17 \ft *Here the direct object is supplied from context in the English translation \ef*, he said to them, “Those who are healthy do not have need of a physician, but those ⸤who are sick⸥.\f + \fr 2:17 \ft Literally “having badly” \f* I have not come to call the righteous, but sinners.”
\s1 On Fasting
\m 
\v 18 And John’s disciples and the Pharisees were fasting, and they came and said to him, “⸤Why⸥\f + \fr 2:18 \ft Literally “for what” \fq reason \ft  \f* do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?” 
\v 19 And Jesus said to them, “The ⸤bridegroom’s attendants⸥\f + \fr 2:19 \ft Literally “the sons of the bridal chamber” \f* are not able to fast while the bridegroom is with them, \add are they\add*?\f + \fr 2:19 \ft The negative construction in Greek anticipates a negative answer here, indicated in the translation by the phrase “\fq are they \ft ” \f* As long a time \add as\add* they have the bridegroom with them, they are not able to fast. 
\v 20 But days will come when the bridegroom is taken away from them, and then they will fast in that day. 
\v 21 No one sews a patch of unshrunken cloth on an old garment. ⸤Otherwise⸥\f + \fr 2:21 \ft Literally “but if not” \f* the patch pulls away from it—the new from the old—and the tear becomes worse. 
\v 22 And no one puts new wine into old wineskins. ⸤Otherwise⸥\f + \fr 2:22 \ft Literally “but if not” \f* the wine will burst the wineskins and the wine is destroyed and the wineskins \add too\add*. But new wine \add is put\add* into new wineskins.”
\s1 Plucking Grain on the Sabbath
\m 
\v 23 And it happened that he was going through the grain fields on the Sabbath, and his disciples began to make \add their\add* way \add while\add*\ef + \fr 2:23 \ft *Here “\add while\add*” is supplied as a component of the participle (“picking”) which is understood as temporal \ef* plucking off the heads of grain. 
\v 24 And the Pharisees began to say\f + \fr 2:24 \ft The imperfect tense has been translated as ingressive here (“began to say”) \f* to him, “Behold, why are they doing what is not permitted on the Sabbath?” 
\v 25 And he said to them, “Have you never read what David did when he had need and he and those \add who were\add* with him were hungry—
\v 26 how he entered into the house of God in the time of Abiathar the high priest and ate the bread of the presentation, which it is not permitted to eat (except the priests) and also gave \add it\add*\ef + \fr 2:26 \ft *Here the direct object is supplied from context in the English translation \ef* to those who were with him?” 
\v 27 And he said to them, “The Sabbath was established for people, and not people for the Sabbath. 
\v 28 So then, the Son of Man is lord even of the Sabbath.”
\c 3
\s1 A Man with a Withered Hand Healed
\m 
\v 1  And he entered into the synagogue again, and a man who had a withered hand was there. 
\v 2 And they were watching him closely \add to see\add* if he would heal him on the Sabbath, in order that they could accuse him. 
\v 3 And he said to the man who had the withered hand, “Come into the middle.” 
\v 4 And he said to them, “Is it permitted on the Sabbath to do good or to do evil, to save life or to kill?” But they were silent. 
\v 5 And looking around at them with anger, grieved at the hardness of their hearts, he said to the man, “Stretch out your\f + \fr 3:5 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* hand.” And he stretched \add it\add*\ef + \fr 3:5 \ft *Here the direct object is supplied from context in the English translation \ef* out, and his hand was restored. 
\v 6 And the Pharisees went out immediately with the Herodians ⸤and began to conspire⸥\f + \fr 3:6 \ft Literally “began to give counsel”; the imperfect tense has been translated as ingressive (“began to”) \f* against him with regard to how they could destroy him.
\s1 Jesus Heals Crowds by the Sea
\m 
\v 7 And Jesus went away with his disciples to the sea,\f + \fr 3:7 \ft That is, the Sea of Galilee \f* and a great crowd from Galilee followed \add him\add*.\ef + \fr 3:7 \ft *Here the direct object is supplied from context in the English translation \ef* And from Judea 
\v 8 and from Jerusalem and from Idumea and the other side of the Jordan and around Tyre and Sidon a great crowd came to him \add because they\add*\ef + \fr 3:8 \ft *Here “\add because\add*” is supplied as a component of the participle (“heard”) which is understood as causal \ef* heard all that he was doing. 
\v 9 And he told his disciples that a small boat should stand ready for him because of the crowd, so that they would not press upon him. 
\v 10 For he had healed many, so that all those who ⸤were suffering from diseases⸥\f + \fr 3:10 \ft Literally “had suffering” \f* pressed about him in order that they could touch him. 
\v 11 And the unclean spirits, whenever they saw him, were falling down before him and crying out, saying, “You are the Son of God!” 
\v 12 And he warned them strictly that they should not make him known.
\s1 The Selection of the Twelve Apostles
\m 
\v 13 And he went up on the mountain and summoned \add those\add* whom he wanted, and they came to him. 
\v 14 And he appointed twelve,\f + \fr 3:14 \ft Some manuscripts add “whom he also named apostles” \f* so that they would be with him and so that he could send them out to preach 
\v 15 and to have authority to expel demons. 
\v 16 And he appointed the twelve.\f + \fr 3:16 \ft Most Greek manuscripts omit the phrase “and he appointed the twelve” \f* And to Simon he gave the name Peter, 
\v 17 and James the \add son\add* of Zebedee and John the brother of James (and he gave to them the name Boanerges, that is, “Sons of Thunder”), 
\v 18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the \add son\add* of Alphaeus, and Thaddaeus, and Simon the Zealot,\f + \fr 3:18 \ft Literally “the Cananean,” but according to BDAG 507 s.v., this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see \xt Luke 6:15 \ft ; \xt Acts 1:13 \ft ) \f* 
\v 19 and Judas Iscariot, who also betrayed him.
\s1 A House Divided Cannot Stand
\m 
\v 20 And he went home, and the crowd gathered again, so that they were not even able to eat a meal. 
\v 21 And \add when\add*\ef + \fr 3:21 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* ⸤his family⸥\f + \fr 3:21 \ft Literally \fq those \ft “close to him” \f* heard \add this\add*,\ef + \fr 3:21 \ft *Here the direct object is supplied from context in the English translation \ef* they went out to restrain him, for they were saying, “He has lost his mind!”
\p 
\v 22 And the scribes who had come down from Jerusalem were saying, “He is possessed by Beelzebul!” and “By the ruler of the demons he expels the demons!” 
\v 23 And he called them to himself \add and\add*\ef + \fr 3:23 \ft *Here “\add and\add*” is supplied because the previous participle (“called”) has been translated as a finite verb \ef* was speaking to them in parables, “How can Satan expel Satan? 
\v 24 And if a kingdom is divided against itself, that kingdom is not able to stand. 
\v 25 And if a house is divided against itself, that house will not be able to stand. 
\v 26 And if Satan has risen up against himself and is divided, he is not able to stand, but is at an end! 
\v 27 But no one is able to enter into the house of a strong \add man\add* \add and\add*\ef + \fr 3:27 \ft *Here “\add and\add*” is supplied because the previous participle (“enter”) has been translated as a finite verb \ef* plunder his property unless he first ties up the strong \add man\add*, and then he can thoroughly plunder his house.
\p 
\v 28 “Truly I say to you that all the sins and the blasphemies will be forgiven the sons of men, however much they blaspheme. 
\v 29 But whoever blasphemes against the Holy Spirit does not have forgiveness ⸤forever⸥,\f + \fr 3:29 \ft Literally “for the age” \f* but is guilty of \add an\add* eternal sin”—
\v 30 because they were saying, “He has an unclean spirit.”
\s1 Jesus’ Mother and Brothers
\m 
\v 31 And his mother and his brothers arrived, and standing outside, they sent \add word\add* to him to summon him. 
\v 32 And a crowd was sitting around him, and they told him, “Behold, your mother and your brothers\f + \fr 3:32 \ft Some manuscripts add “and your sisters” \f* \add are\add* outside looking for you.” 
\v 33 And he answered them \add and\add*\ef + \fr 3:33 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said, “Who is my mother or\f + \fr 3:33 \ft Some manuscripts have “and” \f* my brothers?” 
\v 34 And looking around at those who were sitting around him in a circle, he said, “Behold, my mother and my brothers! 
\v 35 For whoever does the will of God, this person is my brother and sister and mother.”
\c 4
\s1 The Parable of the Sower
\m 
\v 1  And again he began to teach beside the sea,\f + \fr 4:1 \ft That is, the Sea of Galilee \f* and a very large crowd was gathered to him, so that he got into a boat \add and\add*\ef + \fr 4:1 \ft *Here “and” is supplied because the previous participle (“got”) has been translated as a finite verb \ef* sat on the sea, and the whole crowd was at the sea on the land. 
\v 2 And he began to teach\f + \fr 4:2 \ft The imperfect tense has been translated as ingressive here (“began to teach”) \f* them many \add things\add* in parables, and was saying to them in his teaching, 
\v 3 “Listen! Behold, the sower went out to sow. 
\v 4 And it happened that while \add he\add* was sowing, ⸤some seed⸥\f + \fr 4:4 \ft Literally “\fq some of \ft which” \f* fell on the side of the path, and the birds came and devoured it. 
\v 5 And other \add seed\add* fell on the rocky ground where it did not have much soil, and it sprang up at once, because it did not have \add any\add* depth of soil. 
\v 6 And when the sun rose it was scorched, and because it did not have \add enough\add* root, it withered. 
\v 7 And other \add seed\add* fell among the thorn plants, and the thorn plants came up and choked it, and it did not produce grain.\f + \fr 4:7 \ft Literally “fruit,” describing here the grain harvested from the healthy plants; in contemporary English this would more naturally be expressed by terms like “grain” or “crop” \f* 
\v 8 And other \add seed\add* fell on the good soil, and produced grain,\f + \fr 4:8 \ft Literally “fruit,” describing here the grain harvested from the healthy plants; in contemporary English this would more naturally be expressed by terms like “grain” or “crop” \f* coming up and increasing, and it bore \add a crop\add*\ef + \fr 4:8 \ft *Here the direct object is supplied from context in the English translation \ef*—one thirty and one sixty and one a hundred \add times as much\add*.\f + \fr 4:8 \ft The phrase “\fq times as much \ft ” is not in the Greek text but is implied \f* 
\v 9 And he said, “Whoever has ears to hear, let him hear!”
\s1 The Reason for the Parables
\m 
\v 10 And when he was alone, those around him together with the twelve began asking\f + \fr 4:10 \ft The imperfect tense has been translated as ingressive here (“began asking”) \f* him about the parables. 
\v 11 And he said to them, “To you has been granted the secret of the kingdom of God, but to those who are outside everything is in parables, 
\v 12 so that
\sd0
\q1 ‘⸤they may look closely⸥\f + \fr 4:12 \ft Literally “seeing they may see” \f* and not perceive,
\q2 and ⸤they may listen carefully⸥\f + \fr 4:12 \ft Literally “hearing they may hear” \f* and not understand,
\q1 lest they turn and it be forgiven them.’ ”\f + \fr 4:12 \ft A quotation from \xt Isa 6:9–10 \ft \f*
\sd0
\s1 The Parable of the Sower Interpreted
\m 
\v 13 And he said to them, “Do you not understand this parable? And how will you understand all the parables? 
\v 14 The sower sows the word. 
\v 15 And these are the ones beside the path where the word is sown, and whenever they hear \add it\add*,\ef + \fr 4:15 \ft *Here the direct object is supplied from context in the English translation \ef* immediately Satan comes and takes away the word that was sown in them. 
\v 16 And these are like\f + \fr 4:16 \ft Some manuscripts omit “like” \f* the ones sown on the rocky ground, who whenever they hear the word immediately receive it with joy. 
\v 17 And they have no root in themselves, but are temporary. Then \add when\add*\ef + \fr 4:17 \ft *Here “\add when\add*” is supplied as a component of the temporal genitive absolute participle (“comes”) \ef* affliction or persecution comes because of the word, immediately they fall away. 
\v 18 And others are the ones sown among the thorn plants—these are the ones who hear the word, 
\v 19 and the cares of the world and the deceitfulness of wealth and the desires for other \add things\add* come in \add and\add*\ef + \fr 4:19 \ft *Here “\add and\add*” is supplied because the previous participle (“come in”) has been translated as a finite verb \ef* choke the word and it becomes unproductive. 
\v 20 And those are the ones sown on the good soil, who hear the word and receive \add it\add*\ef + \fr 4:20 \ft *Here the direct object is supplied from context in the English translation \ef* and bear fruit—one thirty and one sixty and one a hundred \add times as much\add*.”\f + \fr 4:20 \ft The phrase “\fq times as much \ft ” is not in the Greek text but is implied \f*
\s1 The Parable of the Lamp
\m 
\v 21 And he said to them, “Surely a lamp is not brought so that it may be put under a bushel basket or under a bed, \add is it\add*?\f + \fr 4:21 \ft The negative construction in Greek anticipates a negative answer here, indicated in the translation by the phrase “\fq is it \ft ” \f* \add Is it\add* not\f + \fr 4:21 \ft The negative construction in Greek anticipates a positive answer here \f* so that it may be put on a lampstand? 
\v 22 For nothing is secret except so that it may be revealed, nor has become hidden except so that it will come to light. 
\v 23 If anyone has ears to hear, let him hear!” 
\v 24 And he said to them, “Take care what you hear! With the measure by which you measure out, it will be measured out to you, and will be added to you. 
\v 25 For whoever has, \add more\add* will be given to him, and whoever does not have, even what he has will be taken away from him.”
\s1 The Parable of the Seed that Grows by Itself
\m 
\v 26 And he said, “The kingdom of God is like this: like a man scatters seed on the ground. 
\v 27 And he sleeps and gets up, night and day, and the seed sprouts and grows—⸤he does not know how⸥.\f + \fr 4:27 \ft Literally “\fq in such a way \ft as he does not know” \f* 
\v 28 By itself the soil produces a crop: first the grass, then the head of grain, then the full grain in the head. 
\v 29 But when the crop permits, he sends \add in\add* the sickle right away, because the harvest has come.”
\s1 The Parable of the Mustard Seed
\m 
\v 30 And he said, “With what can we compare the kingdom of God, or by what parable can we present it? 
\v 31 \add It is\add* like a mustard seed that when sown on the ground, \add although it\add*\ef + \fr 4:31 \ft *Here “\add although\add*” is supplied as a component of the participle (“is”) which is understood as concessive \ef* is the smallest of all the seeds that \add are\add* on the ground, 
\v 32 but when it is sown it grows up and becomes the largest of all the garden herbs, and sends out large branches so that the birds of the sky are able to nest in its shade.” 
\v 33 And with many parables such as these he was speaking the word to them, as they were able to hear \add it\add*.\ef + \fr 4:33 \ft *Here the direct object is supplied from context in the English translation \ef* 
\v 34 And he did not speak to them without a parable, but in private he explained everything to his own disciples.
\s1 Calming of a Storm
\m 
\v 35 And on that day, \add when it\add*\ef + \fr 4:35 \ft *Here “\add when\add*” is supplied as a component of the temporal genitive absolute participle (“was”) \ef* was evening, he said to them, “Let us cross over to the other side.” 
\v 36 And leaving the crowd, they took him along, as he was, in the boat. And other boats were with him. 
\v 37 And a great storm of wind developed, and the waves were breaking into the boat, so that the boat was already being filled \add with water\add*.\ef + \fr 4:37 \ft *The words “\add with water\add*” are not in the Greek text but are implied \ef* 
\v 38 And he was in the stern sleeping on the cushion, and they woke him up and said to him, “Teacher, is it not a concern to you that we are perishing?” 
\v 39 And he woke up \add and\add*\ef + \fr 4:39 \ft *Here “\add and\add*” is supplied because the previous participle (“woke up”) has been translated as a finite verb \ef* rebuked the wind, and said to the sea, “Be quiet! Be silent!” And the wind abated and there was a great calm. 
\v 40 And he said to them, “Why are you fearful? Do you not yet have faith?” 
\v 41 And ⸤they were terribly frightened⸥\f + \fr 4:41 \ft Literally “they feared a great fear” \f* and began to say\f + \fr 4:41 \ft The imperfect tense has been translated as ingressive here (“began to say”) \f* to one another, “Who then is this, that even the wind and the sea obey him?”
\c 5
\s1 A Demon-possessed Gerasene Healed
\m 
\v 1  And they came to the other side of the sea,\f + \fr 5:1 \ft That is, the Sea of Galilee \f* to the region of the Gerasenes.\f + \fr 5:1 \ft Most later manuscripts read “Gadarenes,” while other manuscripts read “Gergesenes” here \f* 
\v 2 And \add as\add*\ef + \fr 5:2 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“was getting out”) \ef* he was getting out of the boat, immediately from the tombs a man with an unclean spirit went to meet him, 
\v 3 who ⸤lived⸥\f + \fr 5:3 \ft Literally “had his dwelling” \f* among the tombs. And no one was able to bind him any longer, not even with a chain, 
\v 4 because he had often been bound with shackles and chains, and the chains had been torn apart by him, and the shackles had been shattered. And no one was strong \add enough\add* to subdue him. 
\v 5 And during every night and day among the tombs and on the mountains he was crying out and cutting himself with stones. 
\v 6 And \add when he\add*\ef + \fr 5:6 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* saw Jesus from a distance, he ran and knelt down before him. 
\v 7 And crying out with a loud voice he said, “⸤What have I to do with you⸥\f + \fr 5:7 \ft Literally “what to me and to you” \f*, Jesus, Son of the Most High God? I implore you by God, do not torment me!” 
\v 8 (For he was saying to him, “Come out of the man, unclean spirit!”) 
\v 9 And he was asking him “⸤What is your name⸥?”\f + \fr 5:9 \ft Literally “what name to you” \f* And he said to him, “My name \add is\add* Legion, because we are many.” 
\v 10 And he was imploring him many \add times\add* that he would not send them out of the region. 
\v 11 Now a large herd of pigs was there at the hill feeding, 
\v 12 and they implored him, saying, “Send us to the pigs so that we may enter into them.” 
\v 13 And he permitted them. And the unclean spirits came out \add and\add*\ef + \fr 5:13 \ft *Here “\add and\add*” is supplied because the previous participle (“came out”) has been translated as a finite verb \ef* entered into the pigs, and the herd—about two thousand—rushed headlong down the steep slope into the sea and were drowned in the sea. 
\v 14 And their herdsmen fled and reported \add it\add*\ef + \fr 5:14 \ft *Here the direct object is supplied from context in the English translation \ef* in the town and in the countryside, and they came to see what it was that had happened. 
\v 15 And they came to Jesus and saw the demon-possessed man sitting \add there\add* clothed and in his right mind—the one who had had the legion—and they were afraid. 
\v 16 And those who had seen \add it\add*\ef + \fr 5:16 \ft *Here the direct object is supplied from context in the English translation \ef* described to them what had happened to the demon-possessed man, and about the pigs. 
\v 17 And they began to urge him to depart from their region. 
\v 18 And \add as\add*\ef + \fr 5:18 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“was getting”) \ef* he was getting into the boat, the man who had been demon-possessed began to implore\f + \fr 5:18 \ft The imperfect tense has been translated as ingressive here (“began to implore”) \f* him that he could go with him. 
\v 19 And he did not permit him, but said to him, “Go to your home to your \add people\add* and tell them all that the Lord has done for you, and \add that\add* he has had mercy on you.” 
\v 20 And he went away and began to proclaim in the Decapolis all that Jesus had done for him, and they were all astonished.
\s1 A Woman Healed and a Daughter Raised
\m 
\v 21 And \add after\add*\ef + \fr 5:21 \ft *Here “\add after\add*” is supplied as a component of the temporal genitive absolute participle (“had crossed over”) \ef* Jesus had crossed over again in the boat to the other side, a large crowd gathered to him, and he was beside the sea. 
\v 22 And one of the rulers of the synagogue came—Jairus by name—and \add when he\add*\ef + \fr 5:22 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* saw him, he fell down at his feet. 
\v 23 And he was imploring him many \add times\add*, saying, “My little daughter ⸤is at the point of death⸥!\f + \fr 5:23 \ft Literally “has finally” \f* Come, lay your\f + \fr 5:23 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* hands on her, so that she will get well and will live.” 
\v 24 And he went with him, and a large crowd was following him and pressing around him.
\p 
\v 25 And \add there was\add* a woman who was ⸤suffering from hemorrhages⸥\f + \fr 5:25 \ft Literally “with a flow of blood” \f* twelve years. 
\v 26 And she had endured many \add things\add* under many physicians, and had spent ⸤all that she had⸥\f + \fr 5:26 \ft Literally “all with her” \f* and had received no \add help\add* at all, but instead ⸤became worse⸥.\f + \fr 5:26 \ft Literally “came back for the worse” \f* 
\v 27 \add When she\add*\ef + \fr 5:27 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* heard about Jesus, she came up in the crowd behind \add him\add* \add and\add*\ef + \fr 5:27 \ft *Here “\add and\add*” is supplied because the previous participle (“came up”) has been translated as a finite verb \ef* touched his cloak, 
\v 28 for she was saying, “If I touch just his clothing, I will be healed!” 
\v 29 And immediately her ⸤hemorrhage stopped⸥\f + \fr 5:29 \ft Literally “flow of blood was dried up” \f* and she realized in her\f + \fr 5:29 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* body that she was healed of her\f + \fr 5:29 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* suffering. 
\v 30 And immediately Jesus, perceiving in himself \add that\add* power had gone out from himself, turned around in the crowd \add and\add*\ef + \fr 5:30 \ft *Here “\add and\add*” is supplied because the previous participle (“turned around”) has been translated as a finite verb \ef* said, “Who touched my clothing?” 
\v 31 And his disciples said to him, “You see the crowd pressing upon you, and you say ‘Who touched me?’ ” 
\v 32 And he was looking around to see the one who had done this. 
\v 33 So the woman, frightened and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 
\v 34 But he said to her, “Daughter, your faith has healed you. Go in peace and be well from your suffering.”
\p 
\v 35 \add While\add*\ef + \fr 5:35 \ft *Here “\add while\add*” is supplied as a component of the temporal genitive absolute participle (“speaking”) \ef* he was still speaking, they came from the synagogue ruler’s \add house\add*\ef + \fr 5:35 \ft *Here “\add house\add*” is implied since the synagogue ruler himself is directly addressed (and therefore present) in the remainder of this verse \ef* saying, “Your daughter has died. Why trouble the Teacher further?” 
\v 36 But Jesus, ignoring\f + \fr 5:36 \ft Or “overhearing” \f* ⸤what was said⸥,\f + \fr 5:36 \ft Literally “the report that was spoken” \f* told the ruler of the synagogue, “Do not be afraid—only believe!” 
\v 37 And he did not allow anyone to follow along with him except Peter and James and John, the brother of James. 
\v 38 And they came to the house of the ruler of the synagogue and saw a commotion, and \add people\add* weeping and wailing loudly. 
\v 39 And \add when he\add*\ef + \fr 5:39 \ft *Here “\add when\add*” is supplied as a component of the participle (“entered”) which is understood as temporal \ef* entered, he said to them, “Why are you agitated and weeping? The child is not dead, but is sleeping.” 
\v 40 And they began laughing\f + \fr 5:40 \ft The imperfect tense has been translated as ingressive here (“began laughing”) \f* at him. But he sent \add them\add* all out \add and\add*\ef + \fr 5:40 \ft *Here “\add and\add*” is supplied because the previous participle (“sent … out”) has been translated as a finite verb \ef* took along the father and mother of the child, and those \add who were\add* with him, and went in to where the child was. 
\v 41 And taking hold of the child’s hand, he said to her, “\qs Talitha koum!\qs*” (which is translated, “Little girl, I say to you, get up!”), 
\v 42 and immediately the girl stood up and began walking around\f + \fr 5:42 \ft The imperfect tense has been translated as ingressive here (“began walking around”) \f* (for she was twelve years old). And ⸤immediately they were utterly and completely astonished⸥.\f + \fr 5:42 \ft Literally “immediately they were astonished with great astonishment” \f* 
\v 43 And he commanded them strictly that no one should learn of this, and said to give her \add something\add*\ef + \fr 5:43 \ft *Here the direct object is supplied from context in the English translation \ef* to eat.
\c 6
\s1 Rejected at Nazareth
\m 
\v 1  And he went out from there and came to his hometown, and his disciples followed him. 
\v 2 And \add when\add*\ef + \fr 6:2 \ft *Here “\add when\add*” is supplied as a component of the temporal genitive absolute participle (“came”) \ef* the Sabbath came, he began to teach in the synagogue, and many who heard \add him\add*\ef + \fr 6:2 \ft *Here the direct object is supplied from context in the English translation \ef* were amazed, saying, “Where did this man \add get\add* these \add things\add*? And what \add is\add* this wisdom that has been granted to this man, and the miracles such as these performed through his hands? 
\v 3 Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they were offended by him. 
\v 4 And Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his \add own\add* household.” 
\v 5 And he was not able to do any miracle in that place except to lay his\f + \fr 6:5 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* hands on a few sick \add people\add* \add and\add*\ef + \fr 6:5 \ft *Here “\add and\add*” is supplied because the previous participle (“lay”) has been translated as a finite verb \ef* heal \add them\add*.\ef + \fr 6:5 \ft *Here the direct object is supplied from context in the English translation \ef* 
\v 6 And he was astonished because of their unbelief.
\s1 The Twelve Commissioned and Sent Out
\m And he was going around among the villages teaching. 
\v 7 And he summoned the twelve and began to send them out two \add by\add* two, and gave them authority over the unclean spirits. 
\v 8 And he commanded them that they take along nothing for the journey except only a staff—no bread, no traveler’s bag, no money in their\f + \fr 6:8 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* belts—
\v 9 but to put on sandals and not to wear two tunics. 
\v 10 And he said to them, “Whenever you enter into a house, stay there until you depart from there. 
\v 11 And whatever place does not welcome you or listen to you, \add as you\add*\ef + \fr 6:11 \ft *Here “\add as\add*” is supplied as a component of the participle (“go out”) which is understood as temporal \ef* go out from there, shake off the dust that is on your feet for a testimony against them.” 
\v 12 And they went out \add and\add*\ef + \fr 6:12 \ft *Here “\add and\add*” is supplied because the previous participle (“went out”) has been translated as a finite verb \ef* proclaimed that \add people\add*\ef + \fr 6:12 \ft *Here “\add people\add*” is supplied as the subject because a third-person pronoun (“they”) would be ambiguous \ef* should repent. 
\v 13 And they were expelling many demons and anointing many sick \add people\add* with olive oil and healing \add them\add*.\ef + \fr 6:13 \ft *Here the direct object is supplied from context in the English translation \ef*
\s1 Herod Kills John the Baptist
\m 
\v 14 And King Herod heard \add it\add*,\ef + \fr 6:14 \ft *Here the direct object is supplied from context in the English translation \ef* because his name had become known. And they were saying, “John, the one who baptizes, has been raised from the dead, and because of this these miraculous powers are at work in him.” 
\v 15 But others were saying, “He is Elijah,” and others were saying, “\add He is\add* a prophet like one of the prophets.” 
\v 16 But \add when\add*\ef + \fr 6:16 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* Herod heard \add it\add*,\ef + \fr 6:16 \ft *Here the direct object is supplied from context in the English translation \ef* he said, “John whom I beheaded—this one has been raised!” 
\v 17 For Herod himself had sent \add and\add*\ef + \fr 6:17 \ft *Here “\add and\add*” is supplied because the previous participle (“had sent”) has been translated as a finite verb \ef* arrested John and bound him in prison because of Herodias, the wife of Philip his brother, because he had married her. 
\v 18 For John had been saying to Herod, “It is not permitted for you to have your brother’s wife.” 
\v 19 So Herodias held a grudge against him and was wanting to kill him, and was not able \add to do so\add*. 
\v 20 For Herod was afraid of John, \add because he\add*\ef + \fr 6:20 \ft *Here “\add because\add*” is supplied as a component of the participle (“knew”) which is understood as causal \ef* knew him \add to be\add* a righteous and holy man and protected him. And \add when he\add*\ef + \fr 6:20 \ft *Here “\add when\add*” is supplied as a component of the participles (“came in” and “danced”) which are understood as temporal \ef* listened to him, he was greatly perplexed, and \add yet\add* he listened to him gladly. 
\v 21 And a suitable day came when Herod, on his birthday, gave a banquet for his courtiers and military tribunes and the most prominent \add men\add* of Galilee. 
\v 22 And \add when\add*\f + \fr 6:22 \ft Here “\fq when \ft ” is supplied as a component of the temporal genitive absolute participle (“came in”) \f* the daughter of Herodias herself\f + \fr 6:22 \ft In place of “the daughter of Herodias herself” some manuscripts have “his daughter Herodias” \f* came in and danced and pleased\f + \fr 6:22 \ft Some manuscripts have “danced, she pleased” \f* Herod and ⸤his dinner guests⸥,\f + \fr 6:22 \ft Literally “those reclining at table with \fq him \ft ” \f* the king said to the girl, “Ask me \add for\add* whatever you want, and I will give \add it\add*\ef + \fr 6:22 \ft *Here the direct object is supplied from context in the English translation \ef* to you.” 
\v 23 And he swore to her,\f + \fr 6:23 \ft Some manuscripts add “at length” \f* “Anything whatever you ask me for I will give you, up to half my kingdom!” 
\v 24 And she went out \add and\add*\ef + \fr 6:24 \ft *Here “\add and\add*” is supplied because the previous participle (“went out”) has been translated as a finite verb \ef* said to her mother, “What should I ask for?” And she said, “The head of John the baptizer.” 
\v 25 And she came in immediately with haste to the king \add and\add*\ef + \fr 6:25 \ft *Here “\add and\add*” is supplied because the previous participle (“came in”) has been translated as a finite verb \ef* asked, saying, “I want you to give me the head of John the Baptist on a platter immediately.” 
\v 26 And \add although he\add*\ef + \fr 6:26 \ft *Here “\add although\add*” is supplied as a component of the participle (“was”) which is understood as concessive \ef* was deeply grieved, the king, because of his\f + \fr 6:26 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* oaths and ⸤dinner guests⸥,\f + \fr 6:26 \ft Literally “those who were reclining at table” \f* did not want to refuse her. 
\v 27 And immediately the king sent an executioner \add and\add*\ef + \fr 6:27 \ft *Here “\add and\add*” is supplied because the previous participle (“sent”) has been translated as a finite verb \ef* ordered \add him\add*\ef + \fr 6:27 \ft *Here the direct object is supplied from context in the English translation \ef* to bring his head. And he went \add and\add*\ef + \fr 6:27 \ft *Here “\add and\add*” is supplied because the previous participle (“went”) has been translated as a finite verb \ef* beheaded him in the prison. 
\v 28 And he brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 
\v 29 And \add when\add*\ef + \fr 6:29 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* his disciples heard \add this\add*,\ef + \fr 6:29 \ft *Here the direct object is supplied from context in the English translation \ef* they came and took away his corpse and placed it in a tomb.
\s1 The Feeding of Five Thousand
\m 
\v 30 And the apostles regathered to Jesus and reported to him everything that they had done and that they had taught. 
\v 31 And he said to them, “You yourselves come privately to an isolated place and rest for a short time.” For those \add who were\add* coming and going were many, and they did not even have time to eat. 
\v 32 And they went away in the boat to an isolated place by themselves. 
\v 33 And many \add people\add* saw them leaving and recognized \add them\add*,\ef + \fr 6:33 \ft *Here the direct object is supplied from context in the English translation \ef* and ran there together by land from all the towns, and arrived ahead of them. 
\v 34 And getting out \add of the boat\add*\ef + \fr 6:34 \ft *The words “\add of the boat\add*” are not in the Greek text but are implied by this verb, which refers to disembarking from a boat or ship \ef* he saw the large crowd and had compassion on them, because they were like sheep ⸤without⸥\f + \fr 6:34 \ft Literally “not having” \f* a shepherd, and he began to teach them many \add things\add*. 
\v 35 And the hour had already become late \add when\add*\ef + \fr 6:35 \ft *Here “\add when\add*” is supplied as a component of the participle (“came up”) which is understood as temporal \ef* his disciples came up to him, saying, “The place is desolate and the hour \add is\add* already late. 
\v 36 Send them away so that they can go into the surrounding farms and villages \add and\add*\ef + \fr 6:36 \ft *Here “\add and\add*” is supplied because the previous participle (“go”) has been translated as a finite verb \ef* purchase something to eat for themselves.” 
\v 37 But he answered \add and\add*\ef + \fr 6:37 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said to them, “You give them \add something\add*\ef + \fr 6:37 \ft *Here the direct object is supplied from context in the English translation \ef* to eat.” And they said to him, “Should we go \add and\add*\ef + \fr 6:37 \ft *Here “\add and\add*” is supplied because the previous participle (“go”) has been translated as a finite verb \ef* purchase bread for two hundred denarii and give \add it\add*\ef + \fr 6:37 \ft *Here the direct object is supplied from context in the English translation \ef* to them to eat?” 
\v 38 And he said to them, “How many loaves do you have? Go look!” And \add when they\add*\ef + \fr 6:38 \ft *Here “\add when\add*” is supplied as a component of the participle (“found out”) which is understood as temporal \ef* found out, they said, “Five, and two fish.” 
\v 39 And he ordered them all to recline in groups on the green grass. 
\v 40 And they reclined in groups, by hundreds and by fifties. 
\v 41 And taking the five loaves and the two fish \add and\add*\ef + \fr 6:41 \ft *Here “\add and\add*” is supplied in the translation because of English style \ef* looking up to heaven, he gave thanks and broke the loaves and gave \add them\add*\ef + \fr 6:41 \ft *Here the direct object is supplied from context in the English translation \ef* to his disciples so that they could set \add them\add*\ef + \fr 6:41 \ft *Here the direct object is supplied from context in the English translation \ef* before them. And he distributed the two fish to \add them\add* all. 
\v 42 And they all ate and were satisfied. 
\v 43 And they picked up the broken pieces, twelve baskets full, and of the fish. 
\v 44 And those who ate the loaves were five thousand men.
\s1 Jesus Walks on the Water
\m 
\v 45 And immediately he made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he himself dismissed the crowd. 
\v 46 And \add after he\add*\ef + \fr 6:46 \ft *Here “\add after\add*” is supplied as a component of the participle (“went away”) which is understood as temporal \ef* had said farewell to them, he went away to the mountain to pray. 
\v 47 And \add when\add*\ef + \fr 6:47 \ft *Here “\add when\add*” is supplied as a component of the temporal genitive absolute participle (“came”) \ef* evening came, the boat was in the middle of the sea and he \add was\add* alone on the land. 
\v 48 And he saw them being beaten in their rowing\f + \fr 6:48 \ft Or “being held up in their progress” \f* because the wind was against them. Around the fourth watch of the night he came to them, walking on the sea, and he was wanting to pass by them. 
\v 49 But \add when\add*\ef + \fr 6:49 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* they saw him walking on the sea, they thought that it was a ghost, and they cried out. 
\v 50 For they all saw him and were terrified. But immediately he spoke with them and said to them, “Have courage, I am \add he\add*! Do not be afraid!” 
\v 51 And he went up with them into the boat, and the wind abated. And ⸤they were extraordinarily⸥\f + \fr 6:51 \ft Literally “exceedingly extremely” \f* astounded within themselves, 
\v 52 because they did not understand concerning the loaves, but their hearts were hardened.
\s1 Many Healed at Gennesaret
\m 
\v 53 And \add after they\add*\ef + \fr 6:53 \ft *Here “\add after\add*” is supplied as a component of the participle (“had crossed over”) which is understood as temporal \ef* had crossed over, they came to land at Gennesaret and anchored \add there\add*. 
\v 54 And \add as\add* they were getting out of the boat, \add people\add*\ef + \fr 6:54 \ft *Here “\add people\add*” is supplied as the subject of the verb because the third person pronoun “they” could be confused with the disciples getting out of the boat earlier in this verse \ef* recognized him immediately. 
\v 55 They ran about \add through\add* that whole region and began to carry around those ⸤who were sick⸥\f + \fr 6:55 \ft Literally “who were having badly” \f* on stretchers, wherever they heard that he was. 
\v 56 And wherever he would go, into villages or into towns or to farms, they would put those who were sick in the marketplaces and would implore him that if they could touch even the edge of his cloak. And all those who touched it were healed.
\c 7
\s1 Human Traditions and God’s Commandments
\m 
\v 1  And the Pharisees and some of the scribes who had come from Jerusalem gathered to him. 
\v 2 And they saw that some of his disciples were eating their\f + \fr 7:2 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* bread with unclean—that is, unwashed—hands. 
\v 3 (For the Pharisees and all the Jews do not eat unless they wash their hands ⸤ritually⸥,\f + \fr 7:3 \ft Literally “with the fist”; although the exact meaning of the phrase is uncertain, there is general agreement it has to do with the ritual or ceremonial nature of the handwashing \f* \add thus\add*\ef + \fr 7:3 \ft *Here “\add thus\add*” is supplied as a component of the participle (“holding fast to”) which is understood as result \ef* holding fast to the traditions of the elders. 
\v 4 And \add when they come\add*\f + \fr 7:4 \ft The phrase “\fq when they come \ft ” is not in the Greek text but is implied \f* from the marketplace, they do not eat unless they wash. And there are many other \add traditions\add*\ef + \fr 7:4 \ft *The word “\add traditions\add*” is not in the Greek text but is implied \ef* which they have received \add and\add*\ef + \fr 7:4 \ft *Here “\add and\add*” is supplied because the previous participle (“have received”) has been translated as a finite verb \ef* hold fast to—\add for example,\add*\f + \fr 7:4 \ft The phrase “\fq for example \ft ” is not in the Greek text but is supplied as a clarification in the English translation \f* the washing of cups and pitchers and bronze kettles and dining couches.)\f + \fr 7:4 \ft Several important manuscripts omit “and dining couches” \f* 
\v 5 And the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat their\f + \fr 7:5 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* bread with unclean hands?” 
\v 6 So he said to them, “Isaiah prophesied correctly about you hypocrites, as it is written,
\sd0
\q1 ‘This people honors me with their\f + \fr 7:6 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* lips,
\q2 but their heart is far, far away from me.
\q1 
\v 7 And they worship me in vain,
\q2 teaching \add as\add* doctrines the commandments of men.’\f + \fr 7:7 \ft A quotation from \xt Isa 29:13 \ft \f*
\sd0
\p 
\v 8 Abandoning the commandment of God, you hold fast to the tradition of men.”
\p 
\v 9 And he said to them, “You splendidly ignore the commandment of God so that you can keep\f + \fr 7:9 \ft Some manuscripts have “you can maintain” \f* your tradition. 
\v 10 For Moses said, ‘Honor your father and your mother,’\f + \fr 7:10 \ft A quotation from \xt Exod 20:12 \ft ; \xt Deut 5:16 \ft \f* and, ‘The one who speaks evil of father or mother ⸤must certainly die⸥\f + \fr 7:10 \ft Literally “let him die the death” \f*.’\f + \fr 7:10 \ft A quotation from \xt Exod 21:17 \ft ; \xt Lev 20:9 \ft \f* 
\v 11 But you say, ‘If a man says to his\f + \fr 7:11 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* father or to his\f + \fr 7:11 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* mother, “Whatever ⸤benefit you would have received⸥\f + \fr 7:11 \ft Literally “you would have been benefited” \f* from me \add is\add* \qs corban\qs*”\f + \fr 7:11 \ft A Hebrew term referring to something consecrated as a gift to God and thus not available for ordinary use \f* (that is, a gift \add to God\add*), 
\v 12 you no longer permit him to do anything for his\f + \fr 7:12 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* father or his\f + \fr 7:12 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* mother, 
\v 13 \add thus\add*\ef + \fr 7:13 \ft *Here “\add thus\add*” is supplied as a component of the participle (“making void”) which is understood as result \ef* making void the word of God by your tradition that you have handed down, and you do many similar \add things\add* such as this.”
\s1 Defilement from Within
\m 
\v 14 And summoning the crowd again, he said to them, “Listen to me, all \add of you\add*, and understand: 
\v 15 There is nothing outside of a person that is able to defile him \add by\add*\ef + \fr 7:15 \ft *Here “\add by\add*” is supplied as a component of the participle (“going”) which is understood as means \ef* going into him. But the things that go out of a person are the things that defile a person.”\f + \fr 7:15 \ft Most later manuscripts add v. \xt 16 \ft , “If anyone has ears to hear, let him hear.” \f* 
\v 17 And when he entered into the house away from the crowd, his disciples asked him about the parable. 
\v 18 And he said to them, “So are you also without understanding? Do you not understand that everything \add that is\add* outside that goes into a person \add is\add* not able to defile him? 
\v 19 For it does not enter into his heart but into his\f + \fr 7:19 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* stomach, and goes out into the latrine”—\add thus\add*\ef + \fr 7:19 \ft *Here “\add thus\add*” is supplied as a component of the participle (“declaring”) which is understood as result \ef* declaring all foods clean. 
\v 20 And he said, “What comes out of a person, that defiles a person. 
\v 21 For from within, from the heart of people, come evil plans, sexual immoralities, thefts, murders, 
\v 22 adulteries, \add acts of\add* greed, malicious \add deeds\add*, deceit, licentiousness, ⸤envy⸥,\f + \fr 7:22 \ft Literally “the evil eye” \f* abusive speech, pride, foolishness. 
\v 23 All these evil \add things\add* come from within and defile a person.”
\s1 A Syrophoenician Woman’s Great Faith
\m 
\v 24 And from there he set out \add and\add*\ef + \fr 7:24 \ft *Here “\add and\add*” is supplied because the previous participle (“set out”) has been translated as a finite verb \ef* went to the region of Tyre. And \add when he\add*\ef + \fr 7:24 \ft *Here “\add when\add*” is supplied as a component of the participle (“entered”) which is understood as temporal \ef* entered into a house, he wanted no one to know, and \add yet\add* he was not able to escape notice. 
\v 25 But immediately a woman whose young daughter was possessed by an unclean spirit, \add when she\add*\ef + \fr 7:25 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* heard about him, came \add and\add*\ef + \fr 7:25 \ft *Here “\add and\add*” is supplied because the previous participle (“came”) has been translated as a finite verb \ef* fell down at his feet, 
\v 26 Now the woman was a Greek—a Syrophoenician by nationality—and she was asking him that he would expel the demon from her daughter. 
\v 27 And he said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and throw \add it\add*\ef + \fr 7:27 \ft *Here the direct object is supplied from context in the English translation \ef* to the dogs!” 
\v 28 But she answered and said to him, “Lord, even the dogs under the table eat the children’s crumbs.” 
\v 29 And he said to her, “Because of this statement, go! The demon has gone out of your daughter.” 
\v 30 And \add when she\add*\ef + \fr 7:30 \ft *Here “\add when\add*” is supplied as a component of the participle (“went”) which is understood as temporal \ef* went to her home, she found the child lying on the bed and the demon gone.
\s1 A Man Deaf and Unable to Speak Healed
\m 
\v 31 And again he went away from the region of Tyre \add and\add*\ef + \fr 7:31 \ft *Here “\add and\add*” is supplied because the previous participle (“went away”) has been translated as a finite verb \ef* came through Sidon to the Sea of Galilee, within the region of the Decapolis. 
\v 32 And they brought to him a man who was deaf and had difficulty speaking, and they were imploring him that he would place his\f + \fr 7:32 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* hand on him. 
\v 33 And he took him away from the crowd by himself \add and\add*\ef + \fr 7:33 \ft *Here “\add and\add*” is supplied because the previous participle (“took … away”) has been translated as a finite verb \ef* put his fingers into his ears, and \add after\add*\ef + \fr 7:33 \ft *Here “\add after\add*” is supplied as a component of the participle (“spitting”) which is understood as temporal \ef* spitting, he touched his tongue. 
\v 34 And looking up to heaven, he sighed and said to him, “\qs Ephphatha!\qs*” (that is, “Be opened!”). 
\v 35 And\f + \fr 7:35 \ft Some manuscripts have “And immediately” \f* his ears were opened and ⸤his difficulty in speaking was removed⸥\f + \fr 7:35 \ft Literally “the bond of his tongue was loosened” \f* and he began to speak normally. 
\v 36 And he ordered them that they should say nothing, but as much as he ordered them \add not to\add*, they proclaimed \add it\add*\ef + \fr 7:36 \ft *Here the direct object is supplied from context in the English translation \ef* even more instead. 
\v 37 And they were amazed beyond all measure, saying, “He has done all \add things\add* well! He even makes the deaf hear and the mute speak!”
\c 8
\s1 The Feeding of Four Thousand
\m 
\v 1  In those days there was\ef + \fr 8:1 \ft *Here the participle (“was”) is translated as a finite verb because of English style \ef* again a large crowd, and they did not have\ef + \fr 8:1 \ft *Here the participle (“have”) is translated as a finite verb because of English style \ef* anything they could eat. Summoning the disciples, he said to them, 
\v 2 “I have compassion on the crowd, because they have remained with me three days already and do not have anything to eat. 
\v 3 And if I send them away hungry to their homes they will give out on the way, and some of them have come from far away.” 
\v 4 And his disciples answered him, “Where is anyone able to feed these \add people\add* with bread here in the desert?” 
\v 5 And he asked them, “How many loaves do you have?” So they said, “Seven.” 
\v 6 And he commanded the crowd to recline for a meal on the ground, and taking the seven loaves, \add after he\add*\ef + \fr 8:6 \ft *Here “\add after\add*” is supplied as a component of the participle (“had given thanks”) which is understood as temporal \ef* had given thanks he broke \add them\add*\ef + \fr 8:6 \ft *Here the direct object is supplied from context in the English translation \ef* and began giving\f + \fr 8:6 \ft The imperfect tense has been translated as ingressive here (“began giving”) \f* \add them\add*\ef + \fr 8:6 \ft *Here the direct object is supplied from context in the English translation \ef* to his disciples so that they could set \add them\add*\ef + \fr 8:6 \ft *Here the direct object is supplied from context in the English translation \ef* before \add them\add*.\ef + \fr 8:6 \ft *Here the direct object is supplied from context in the English translation \ef* And they set \add them\add*\ef + \fr 8:6 \ft *Here the direct object is supplied from context in the English translation \ef* before the crowd. 
\v 7 And they had a few small fish, and \add after\add*\ef + \fr 8:7 \ft *Here “\add after\add*” is supplied as a component of the participle (“giving thanks”) which is understood as temporal \ef* giving thanks for them, he said to set these \add before them\add* also. 
\v 8 And they ate and were satisfied, and they picked up the broken pieces that were left, seven baskets \add full\add*. 
\v 9 Now there were about four thousand. And he sent them away. 
\v 10 And immediately he got into the boat with his disciples \add and\add*\ef + \fr 8:10 \ft *Here “\add and\add*” is supplied because the previous participle (“got”) has been translated as a finite verb \ef* went to the district of Dalmanutha.
\s1 Pharisees Demand a Sign
\m 
\v 11 And the Pharisees came and began to argue with him, demanding from him a sign from heaven \add in order to\add*\ef + \fr 8:11 \ft *Here “\add in order to\add*” is supplied as a component of the participle (“test”) which is understood as purpose \ef* test him. 
\v 12 And sighing deeply in his spirit, he said, “Why does this generation demand a sign? Truly I say to you, no sign will be given to this generation!” 
\v 13 And he left them, got into \add the boat\add*\ef + \fr 8:13 \ft *Here the words “\add the boat\add*” are not in the Greek text but must be supplied \ef* again, \add and\add*\ef + \fr 8:13 \ft *Here “\add and\add*” is supplied because the previous participles (“left” and “got into”) have been translated as finite verbs \ef* went to the other side.
\s1 Beware the Leaven of the Pharisees and Herod
\m 
\v 14 And they had forgotten to take bread, and except \add for\add* one loaf, they did not have \add any\add*\ef + \fr 8:14 \ft *Here the direct object is supplied from context in the English translation \ef* with them in the boat. 
\v 15 And he ordered them, saying, “Watch out! Beware of the leaven of the Pharisees and the leaven of Herod!” 
\v 16 And they began to discuss with one another that they had no bread. 
\v 17 And knowing \add this\add*,\ef + \fr 8:17 \ft *Here the direct object is supplied from context in the English translation \ef* he said to them, “Why are you discussing that you have no bread? Do you not yet perceive or understand? Have your hearts been hardened? 
\v 18 \add Although you\add*\ef + \fr 8:18 \ft *Here “\add although\add*” is supplied as a component of the participle (“have”) which is understood as concessive \ef* have eyes, do you not see? And \add although you\add*\ef + \fr 8:18 \ft *Here “\add although\add*” is supplied as a component of the participle (“have”) which is understood as concessive \ef* have ears, do you not hear? And do you not remember? 
\v 19 When I broke the five loaves for the five thousand how many baskets full of broken pieces did you pick up?” They said to him, “Twelve.” 
\v 20 “When \add I\add* also\f + \fr 8:20 \ft Some manuscripts omit “also” \f* \add broke\add*\ef + \fr 8:20 \ft *The words “\add I broke\add*” are not in the Greek text, but are understood based on the previous verse \ef* the seven \add loaves\add*\ef + \fr 8:20 \ft *The word “\add loaves\add*” is not in the Greek text, but is understood based on the previous verse \ef* for the four thousand, how many baskets full of broken pieces did you pick up?” And they said to him, “Seven.” 
\v 21 And he said to them, “Do you not yet understand?”
\s1 A Blind Man Healed at Bethsaida
\m 
\v 22 And they came to Bethsaida. And they brought to him a blind man and implored him that he would touch him. 
\v 23 And he took hold of the blind man’s hand \add and\add*\ef + \fr 8:23 \ft *Here “\add and\add*” is supplied because the previous participle (“took hold of”) has been translated as a finite verb \ef* led him outside the village, and \add after\add*\ef + \fr 8:23 \ft *Here “\add after\add*” is supplied as a component of the participle (“spitting”) which is understood as temporal \ef* spitting in his eyes, he placed his hands on him \add and\add*\ef + \fr 8:23 \ft *Here “\add and\add*” is supplied because the previous participle (“placed”) has been translated as a finite verb \ef* asked him, “Do you see anything?” 
\v 24 And looking up he said, “I see people, for I see \add them\add*\ef + \fr 8:24 \ft *Here the direct object is supplied from context in the English translation \ef* like trees walking around.” 
\v 25 Then he placed his\f + \fr 8:25 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* hands on his eyes again, and he opened his eyes and was cured, and could see everything clearly. 
\v 26 And he sent him to his home, saying, “Do not even go into the village.”
\s1 Peter’s Confession at Caesarea Philippi
\m 
\v 27 And Jesus and his disciples went out to the villages of Caesarea Philippi, and on the way he asked his disciples, saying to them, “Who do people say \add that\add* I am?” 
\v 28 And they told him, saying, “John the Baptist, and others Elijah, and others that \add you are\add* one of the prophets.” 
\v 29 And he asked them, “But who do you say \add that\add* I am?” Peter answered \add and\add*\ef + \fr 8:29 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said to him, “You are the Christ!” 
\v 30 And he warned them that they should tell no one about him.
\s1 Jesus Predicts His Death and Resurrection
\m 
\v 31 And he began to teach them that it was necessary \add for\add* the Son of Man to suffer many \add things\add* and to be rejected by the elders and the chief priests and the scribes, and to be killed, and after three days to rise. 
\v 32 And he was speaking openly \add about\add* the subject, and Peter took him aside \add and\add*\ef + \fr 8:32 \ft *Here “\add and\add*” is supplied because the previous participle (“took … aside”) has been translated as a finite verb \ef* began to rebuke him. 
\v 33 But turning around and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan, because you are not setting your mind on the things of God, but the things of people!”
\s1 Taking Up One’s Cross to Follow Jesus
\m 
\v 34 And summoning the crowd together with his disciples, he said to them, “If anyone wants to come\f + \fr 8:34 \ft Some manuscripts have “to follow” \f* after me, let him deny himself and take up his cross and follow me. 
\v 35 For whoever wants to save his life will lose it, but whoever loses his life on account of me and of the gospel will save it. 
\v 36 For what does it benefit a person to gain the whole world and forfeit his life? 
\v 37 For what can a person give in exchange for his life? 
\v 38 For whoever is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.”
\c 9
\p 
\v 1  And he said to them, “Truly I say to you, that there are some of those standing here who will never experience death until they see the kingdom of God having come with power.”
\s1 The Transfiguration
\m 
\v 2 And after six days, Jesus took along Peter and James and John, and led them to a high mountain by themselves alone. And he was transfigured before them, 
\v 3 and his clothing became radiant—extremely white, like no cloth refiner on earth can ⸤make so white⸥.\f + \fr 9:3 \ft Literally “make white like this” \f* 
\v 4 And Elijah appeared to them together with Moses, and they were talking with Jesus. 
\v 5 And Peter answered \add and\add*\ef + \fr 9:5 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said to Jesus, “Rabbi, it is good \add that\add* we are here! And let us make three shelters, one for you and one for Moses and one for Elijah.” 
\v 6 (For he did not know what he should answer, because they were terrified.) 
\v 7 And a cloud came, overshadowing them, and a voice came from the cloud, “This is my beloved Son. Listen to him!” 
\v 8 And suddenly, looking around, they no longer saw anyone with them but Jesus alone.
\p 
\v 9 And \add as\add*\ef + \fr 9:9 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“were coming down”) \ef* they were coming down from the mountain, he ordered them that they should tell no one \add the things\add* that they had seen, except when the Son of Man had risen from the dead. 
\v 10 And they kept the matter to themselves, discussing what this rising from the dead ⸤meant⸥.\f + \fr 9:10 \ft Literally “is” \f* 
\v 11 And they asked him, saying, “⸤Why do⸥\f + \fr 9:11 \ft Literally “\fq what is it \ft that” \f* the scribes say that Elijah must come first?” 
\v 12 And he said to them, “Elijah indeed does come first \add and\add*\ef + \fr 9:12 \ft *Here “\add and\add*” is supplied because the previous participle (“does come”) has been translated as a finite verb \ef* restores all \add things\add*. And how is it written concerning the Son of Man that he should suffer many \add things\add* and be treated with contempt? 
\v 13 But I tell you that indeed Elijah has come, and they did to him whatever they wanted, just as it is written about him.”
\s1 A Demon-possessed Boy Healed
\m 
\v 14 And \add when they\add*\ef + \fr 9:14 \ft *Here “\add when\add*” is supplied as a component of the participle (“came”) which is understood as temporal \ef* came to the disciples, they saw a large crowd around them and scribes arguing with them. 
\v 15 And immediately the whole crowd, \add when they\add*\ef + \fr 9:15 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* saw him, were amazed, and ran up to \add him\add*\ef + \fr 9:15 \ft *Here the direct object is supplied from context in the English translation \ef* \add and\add*\ef + \fr 9:15 \ft *Here “\add and\add*” is supplied because the previous participle (“ran up to”) has been translated as a finite verb \ef* greeted him. 
\v 16 And he asked them, “What are you arguing \add about\add* with them?” 
\v 17 And one \add individual\add* from the crowd answered him, “Teacher, I brought to you my son who has ⸤a spirit that makes him mute⸥.\f + \fr 9:17 \ft Literally “a mute spirit” \f* 
\v 18 And whenever it seizes him, it throws him down and he foams at the mouth and grinds his\f + \fr 9:18 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* teeth and becomes paralyzed. And I told your disciples that they should expel it, and they were not able \add to do so\add*.\ef + \fr 9:18 \ft *The words “\add to do so\add*” are not in the Greek text but are implied \ef* 
\v 19 And he answered them \add and\add*\ef + \fr 9:19 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said, “O unbelieving generation! ⸤How long⸥\f + \fr 9:19 \ft Literally “until when” \f* will I be with you? ⸤How long⸥\f + \fr 9:19 \ft Literally “until when” \f* must I put up with you? Bring him to me!” 
\v 20 And they brought him to him. And \add when he\add*\ef + \fr 9:20 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* saw him, the spirit immediately convulsed him, and falling on the ground, he began to roll around, foaming at the mouth. 
\v 21 And he asked his father how long it was since this had been happening to him. And he said, “From childhood. 
\v 22 And often it has thrown him both into fire and into water, in order that it could destroy him. But if you are able \add to do\add* anything, have compassion on us \add and\add*\ef + \fr 9:22 \ft *Here “\add and\add*” is supplied and the following participle (“have compassion”) has been translated as a finite verb and placed before the verb “help” in keeping with English style \ef* help us!” 
\v 23 But Jesus said to him, “If you are able! All \add things\add* \add are\add* possible for the one who believes!” 
\v 24 Immediately the father of the child cried out \add and\add*\ef + \fr 9:24 \ft *Here “\add and\add*” is supplied because the previous participle (“cried out”) has been translated as a finite verb \ef* said, “I believe! Help my unbelief!” 
\v 25 Now \add when\add*\ef + \fr 9:25 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* Jesus saw that a crowd was running together, he rebuked the unclean spirit, saying to it, “Mute and deaf spirit, I command you, come out of him, and enter into him no more!” 
\v 26 And it came out, screaming and convulsing \add him\add*\ef + \fr 9:26 \ft *Here the direct object is supplied from context in the English translation \ef* greatly, and he became as if \add he were\add* dead, so that most \add of them\add* said, “He has died!” 
\v 27 But Jesus took hold of his hand \add and\add*\ef + \fr 9:27 \ft *Here “\add and\add*” is supplied because the previous participle (“took hold of”) has been translated as a finite verb \ef* raised him up, and he stood up. 
\v 28 And \add after\add*\ef + \fr 9:28 \ft *Here “\add after\add*” is supplied as a component of the temporal genitive absolute participle (“had entered”) \ef* he had entered into the house, his disciples asked him privately, “Why were we not able to expel it?” 
\v 29 And he said to them, “This kind can come out by nothing except by prayer.”\f + \fr 9:29 \ft Some manuscripts add “and fasting” \f*
\s1 Jesus Predicts His Death and Resurrection a Second Time
\m 
\v 30 And from there they went out \add and\add*\ef + \fr 9:30 \ft *Here “\add and\add*” is supplied because the previous participle (“went out”) has been translated as a finite verb \ef* passed through Galilee. And he did not want anyone to know, 
\v 31 for he was teaching his disciples and was telling them, “The Son of Man is being betrayed into the hands of men, and they will kill him. And \add when he\add*\ef + \fr 9:31 \ft *Here “\add when\add*” is supplied as a component of the participle (“is killed”) which is understood as temporal \ef* is killed, after three days he will rise.” 
\v 32 But they did not understand the statement, and they were afraid to ask him.
\s1 The Question About Who Is Greatest
\m 
\v 33 And they came to Capernaum. And \add after he\add*\ef + \fr 9:33 \ft *Here “\add after\add*” is supplied as a component of the participle (“was”) which is understood as temporal \ef* was in the house, he asked them, “What were you discussing on the way?” 
\v 34 But they were silent, because they had argued with one another on the way \add about\add* who \add was\add* greatest. 
\v 35 And he sat down \add and\add*\ef + \fr 9:35 \ft *Here “\add and\add*” is supplied because the previous participle (“sat down”) has been translated as a finite verb \ef* called the twelve and said to them, “If anyone wants to be first, he will be last of all and servant of all.” 
\v 36 And he took a young child \add and\add*\ef + \fr 9:36 \ft *Here “\add and\add*” is supplied because the previous participle (“took”) has been translated as a finite verb \ef* had him stand ⸤among them⸥.\f + \fr 9:36 \ft Literally “in the midst of them” \f* And taking him in his arms, he said to them, 
\v 37 “Whoever welcomes one of the young children such as these in my name welcomes me, and whoever welcomes me does not welcome me, but the one who sent me.”
\s1 Whoever Is Not Against Us Is for Us
\m 
\v 38 John said to him, “Teacher, we saw someone expelling demons in your name, and we tried to prevent him because he was not following us.” 
\v 39 But Jesus said, “Do not prevent him, because there is no one who does a miracle in my name and will be able soon afterward to speak evil of me. 
\v 40 For whoever is not against us is for us. 
\v 41 For whoever gives you a cup of water to drink in \add my\add* name because you are Christ’s, truly I say to you that he will never lose his reward.
\s1 Temptations to Sin
\m 
\v 42 “And whoever causes one of these little ones who believe in me to sin, it is better for him if instead ⸤a large millstone⸥\f + \fr 9:42 \ft Literally “a millstone of a donkey” \f* is placed around his neck and he is thrown into the sea. 
\v 43 And if your hand causes you to sin, cut it off! It is better \add for\add* you to enter into life crippled than, having two hands, to go into hell—into the unquenchable fire!\f + \fr 9:43 \ft Most later Greek manuscripts add v. \xt 44 \ft after v. \xt 43 \ft , “where their worm does not die and the fire is not extinguished” (identical to v. \xt 48 \ft ) \f* 
\v 45 And if your foot causes you to sin, cut it off! It is better \add for\add* you to enter into life lame than, having two feet, to be thrown into hell!\f + \fr 9:45 \ft Most later Greek manuscripts add v. \xt 46 \ft after v. \xt 45 \ft , “where their worm does not die and the fire is not extinguished” (identical to v. \xt 48 \ft ) \f* 
\v 47 And if your eye causes you to sin, tear it out! It is better \add for\add* you to enter into the kingdom of God with one eye than, having two eyes, to be thrown into hell, 
\v 48 ‘where their worm does not die and the fire is not extinguished.’\f + \fr 9:48 \ft A quotation from \xt Isa 66:24 \ft \f* 
\v 49 For everyone will be salted with fire. 
\v 50 Salt \add is\add* good, but if the salt becomes deprived of its salt content, by what can you make it salty? Have salt among yourselves, and be at peace with one another.”
\c 10
\s1 On Divorce
\m 
\v 1  And from there he set out \add and\add*\ef + \fr 10:1 \ft *Here “\add and\add*” is supplied because the previous participle (“set out”) has been translated as a finite verb \ef* came to the region of Judea and the other side of the Jordan, and again crowds came together to him. And again, as he was accustomed \add to do\add*,\ef + \fr 10:1 \ft *The words “\add to do\add*” are not in the Greek text but are implied \ef* he began to teach\f + \fr 10:1 \ft The imperfect tense has been translated as ingressive here (“began to teach”) \f* them. 
\v 2 And they asked\f + \fr 10:2 \ft Some manuscripts have “And Pharisees came up and asked” \f* him if it was permitted for a man to divorce \add his\add*\f + \fr 10:2 \ft The pronoun “\fq his \ft ” is not in the Greek text but is implied \f* wife, \add in order to\add*\ef + \fr 10:2 \ft *Here “\add in order to\add*” is supplied as a component of the participle (“test”) which is understood as purpose \ef* test him. 
\v 3 And he answered \add and\add*\ef + \fr 10:3 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said to them, “What did Moses command you?” 
\v 4 So they said, “Moses permitted \add a man\add*\ef + \fr 10:4 \ft *Here the direct object is supplied from context in the English translation \ef* to write a certificate of divorce and to send \add her\add*\ef + \fr 10:4 \ft *Here the direct object is supplied from context in the English translation \ef* away.” 
\v 5 But Jesus said to them, “He wrote this commandment for you because of your hardness of heart. 
\v 6 But from the beginning of creation ‘he made them male and female.\f + \fr 10:6 \ft A quotation from \xt Gen 1:27 \ft ; \xt 5:2 \ft \f* 
\v 7 Because of this a man will leave his father and mother and will be joined to his wife,\f + \fr 10:7 \ft The earliest and most important manuscripts do not contain the phrase “and be joined to his wife” \f* 
\v 8 and the two will become one flesh,’\f + \fr 10:8 \ft A quotation from \xt Gen 2:24 \ft \f* so that they are no longer two but one flesh. 
\v 9 Therefore what God has joined together, man must not separate.”
\p 
\v 10 And in the house again the disciples began to ask\f + \fr 10:10 \ft The imperfect tense has been translated as ingressive here (“began to ask”) \f* him about this. 
\v 11 And he said to them, “Whoever divorces his wife and marries another commits adultery against her. 
\v 12 And if she divorces her husband \add and\add*\ef + \fr 10:12 \ft *Here “\add and\add*” is supplied because the previous participle (“divorces”) has been translated as a finite verb \ef* marries another, she commits adultery.”
\s1 Little Children Brought to Jesus
\m 
\v 13 And they were bringing young children to him so that he could touch them, but the disciples rebuked them. 
\v 14 But \add when\add*\ef + \fr 10:14 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* Jesus saw \add it\add*,\ef + \fr 10:14 \ft *Here the direct object is supplied from context in the English translation \ef* he was indignant, and said to them, “Let the young children come to me. Do not forbid them, ⸤for to such belongs⸥\f + \fr 10:14 \ft Literally “for of such is” \f* the kingdom of God. 
\v 15 Truly I say to you, whoever does not welcome the kingdom of God like a young child will never enter into it.” 
\v 16 And \add after\add*\ef + \fr 10:16 \ft *Here “\add after\add*” is supplied as a component of the participle (“taking … into his arms”) which is understood as temporal \ef* taking \add them\add*\ef + \fr 10:16 \ft *Here the direct object is supplied from context in the English translation \ef* into his arms, he blessed them, placing his\f + \fr 10:16 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* hands on them.
\s1 A Rich Young Man
\m 
\v 17 And \add as\add*\ef + \fr 10:17 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“was setting out”) \ef* he was setting out on \add his\add* way, one \add individual\add* ran up and knelt down before him \add and\add*\ef + \fr 10:17 \ft *Here “\add and\add*” is supplied because the two previous participles (“ran up” and “knelt down before”) have been translated as finite verbs \ef* asked him, “Good Teacher, what must I do so that I will inherit eternal life?” 
\v 18 So Jesus said to him, “Why do you call me good? No one \add is\add* good except God alone. 
\v 19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’ ”\f + \fr 10:19 \ft A quotation from \xt Exod 20:12–16 \ft ; \xt Deut 5:16–20 \ft , except for “do not defraud” which is an allusion to \xt Deut 24:14 \ft \f* 
\v 20 And he said to him, “Teacher, all these I have observed from my youth.” 
\v 21 And Jesus, looking at him, loved him, and said to him, “You lack one \add thing\add*: Go, sell all that you have, and give \add the proceeds\add*\ef + \fr 10:21 \ft *Here the direct object is supplied from context in the English translation \ef* to the poor—and you will have treasure in heaven—and come, follow me.” 
\v 22 But he looked gloomy at the statement \add and\add*\ef + \fr 10:22 \ft *Here “\add and\add*” is supplied because the previous participle (“looked gloomy”) has been translated as a finite verb \ef* went away sorrowful, ⸤because he had⸥\f + \fr 10:22 \ft Literally “because he was having” \f* many possessions.
\p 
\v 23 And Jesus looked around \add and\add*\ef + \fr 10:23 \ft *Here “\add and\add*” is supplied because the previous participle (“looked around”) has been translated as a finite verb \ef* said to his disciples, “How ⸤difficult it is for⸥\f + \fr 10:23 \ft Literally “with difficulty” \f* those who possess wealth to enter into the kingdom of God!” 
\v 24 And the disciples were astounded at his words. But Jesus answered \add and\add*\ef + \fr 10:24 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said to them again, “Children, how difficult it is to enter into the kingdom of God! 
\v 25 It is easier \add for\add* a camel to go through the eye of a needle than \add for\add* a rich person to enter into the kingdom of God.” 
\v 26 And they were very astounded, saying to one another, “And who can be saved?” 
\v 27 Jesus looked at them \add and\add*\ef + \fr 10:27 \ft *Here “\add and\add*” is supplied because the previous participle (“looked at”) has been translated as a finite verb \ef* said, “With human beings \add it is\add* impossible, but not with God. For all \add things\add* \add are\add* possible with God.” 
\v 28 Peter began to say to him, “Behold, we have left everything and followed you.” 
\v 29 Jesus said, “Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or fields on account of me and on account of the gospel 
\v 30 ⸤who will not⸥\f + \fr 10:30 \ft Literally “unless \fq he will \ft not” \f* receive a hundred times as much now in this time—houses and brothers and sisters and mothers and children and fields, together with persecutions—and in the age to come, eternal life. 
\v 31 But many \add who are\add* first will be last, and the last first.”
\s1 Jesus Predicts His Death and Resurrection a Third Time
\m 
\v 32 Now they were on the road going up to Jerusalem, and Jesus was going on ahead of them. And they were astounded, but those who were following \add him\add*\ef + \fr 10:32 \ft *Here the direct object is supplied from context in the English translation \ef* were afraid. And taking aside the twelve again, he began to tell them the things that were about to happen to him: 
\v 33 “Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and will hand him over to the Gentiles. 
\v 34 And they will mock him and spit on him and flog him and kill \add him\add*,\ef + \fr 10:34 \ft *Here the direct object is supplied from context in the English translation \ef* and after three days he will rise.”
\s1 A Request by James and John
\m 
\v 35 And James and John, the sons of Zebedee, came up to him \add and\add*\ef + \fr 10:35 \ft *Here “\add and\add*” is supplied because the participle (“said”) has been translated as a finite verb in keeping with English style \ef* said to him, “Teacher, we want you to do for us whatever we ask you.” 
\v 36 And he said to them, “What do you want that I do\f + \fr 10:36 \ft Some manuscripts have “do you want me to do” \f* for you?” 
\v 37 So they said to him, “Grant to us that we may sit one at your right hand and one at \add your\add* left in your glory.” 
\v 38 But Jesus said to them, “You do not know what you are asking! Are you able to drink the cup that I drink, or to be baptized with the baptism that I am baptized with?” 
\v 39 And they said to him, “We are able.” So Jesus said to them, “You will drink the cup that I drink, and you will be baptized with the baptism that I am baptized with, 
\v 40 but to sit at my right hand or at \add my\add* left is not mine to grant, but \add is\add* for those for whom it has been prepared.” 
\v 41 And \add when they\add*\ef + \fr 10:41 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* heard \add this\add*,\ef + \fr 10:41 \ft *Here the direct object is supplied from context in the English translation \ef* the ten began to be indignant about James and John. 
\v 42 And Jesus called them to himself \add and\add*\ef + \fr 10:42 \ft *Here “\add and\add*” is supplied because the previous participle (“called … to himself”) has been translated as a finite verb \ef* said to them, “You know that those who are considered to rule over the Gentiles lord it over them, and their \add people\add* in high positions exercise authority over them. 
\v 43 But it is not like this among you! But whoever wants to become great among you must be your servant, 
\v 44 and whoever wants to be most prominent among you must be the slave of all. 
\v 45 For even the Son of Man did not come to be served, but to serve, and to give his life \add as\add* a ransom for many.”
\s1 A Blind Man Healed at Jericho
\m 
\v 46 And they came to Jericho. And \add as\add*\ef + \fr 10:46 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“was setting out”) \ef* he was setting out from Jericho along with his disciples and a large crowd, a blind beggar, Bartimaeus the son of Timaeus, was sitting beside the road. 
\v 47 And \add when he\add*\ef + \fr 10:47 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, Son of David, have mercy on me!” 
\v 48 And many \add people\add* warned him that he should be quiet. But he was crying out ⸤even more loudly⸥,\f + \fr 10:48 \ft Literally “by much more” \f* “Son of David, have mercy on me!” 
\v 49 And Jesus stopped \add and\add*\ef + \fr 10:49 \ft *Here “\add and\add*” is supplied because the previous participle (“stopped”) has been translated as a finite verb \ef* said, “Call him.” And they called the blind man \add and\add*\ef + \fr 10:49 \ft *Here “\add and\add*” is supplied because the previous participle (“called”) has been translated as a finite verb \ef* said to him, “Have courage! Get up! He is calling you.” 
\v 50 And he threw off his cloak, jumped up, \add and\add*\ef + \fr 10:50 \ft *Here “\add and\add*” is supplied because the two previous participles (“threw off” and “jumped up”) have been translated as finite verbs \ef* came to Jesus. 
\v 51 And Jesus answered him \add and\add*\ef + \fr 10:51 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said, “What do you want ⸤me to do⸥\f + \fr 10:51 \ft Literally “that I do” \f* for you?” And the blind man said to him, “\qs Rabboni\qs*,\f + \fr 10:51 \ft The Aramaic term is an elevated form of Rabbi \f* that I may regain \add my\add* sight.” 
\v 52 And Jesus said to him, “Go, your faith has healed you.” And immediately he regained \add his\add* sight and began to follow\f + \fr 10:52 \ft The imperfect tense has been translated as ingressive here (“began to follow”) \f* him on the road.
\c 11
\s1 The Triumphal Entry
\m 
\v 1  And when they came near to Jerusalem, to Bethphage and Bethany at the Mount of Olives, he sent two of his disciples 
\v 2 and said to them, “Go into the village before you, and right away \add as you\add*\ef + \fr 11:2 \ft *Here “\add as\add*” is supplied as a component of the participle (“enter”) which is understood as temporal \ef* enter into it you will find a colt tied, on which no one \add has\add* ever sat. Untie it and bring \add it\add*.\ef + \fr 11:2 \ft *Here the direct object is supplied from context in the English translation \ef* 
\v 3 And if anyone says to you, ‘Why are you doing this?’ say\f + \fr 11:3 \ft Some manuscripts omit “that” after “say” here; though understood to be present in the underlying Greek text, it introduces direct discourse here and is left untranslated, functioning much like English quotation marks \f* ‘The Lord has need of it, and will send it here again at once.’ ” 
\v 4 And they went away and found a colt tied at a door outside in the street, and they untied it. 
\v 5 And some of those who were standing there said to them, “What are you doing, untying the colt?” 
\v 6 So they told them, just as Jesus had said, and they allowed them \add to take it\add*.\f + \fr 11:6 \ft The phrase “\fq to take it \ft ” is not in the Greek text, but is implied \f* 
\v 7 And they brought the colt to Jesus and threw their cloaks over it, and he sat on it. 
\v 8 And many \add people\add* spread their cloaks on the road, and others \add spread\add*\ef + \fr 11:8 \ft *Here the verb “\add spread\add*” is an understood repetition of the verb earlier in this verse \ef* leafy branches \add they\add*\ef + \fr 11:8 \ft *Here the participle “had cut” has been translated as a finite verb; it agrees in number, gender, and case with “others,” so “\add they\add*’ has been supplied to indicate this \ef* had cut from the fields. 
\v 9 And those who went ahead and those who were following were shouting,
\sd0
\q1 “Hosanna!
\q1 Blessed \add is\add* the one who comes in the name of the Lord!\f + \fr 11:9 \ft A quotation from \xt Ps 118:25–26 \ft \f*
\q1 
\v 10 Blessed \add is\add* the coming kingdom of our father David!
\q2 Hosanna in the highest \add heaven\add*!”\ef + \fr 11:10 \ft *Here “heaven” is understood \ef*
\sd0
\p 
\v 11 And he went into Jerusalem to the temple, and \add after\add*\ef + \fr 11:11 \ft *Here “\add after\add*” is supplied as a component of the participle (“looking around”) which is understood as temporal \ef* looking around at everything, \add because\add*\ef + \fr 11:11 \ft *Here “\add because\add*” is supplied as a component of the participle (“was”) which is understood as causal \ef* the hour was already late, he went out to Bethany with the twelve.
\s1 A Barren Fig Tree Cursed
\m 
\v 12 And on the next day \add as\add*\ef + \fr 11:12 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“were departing”) \ef* they were departing from Bethany, he was hungry. 
\v 13 And \add when he\add*\ef + \fr 11:13 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* saw from a distance a fig tree that had leaves, he went \add to see\add* if perhaps he would find anything on it. And \add when he\add*\ef + \fr 11:13 \ft *Here “\add when\add*” is supplied as a component of the participle (“came up”) which is understood as temporal \ef* came up to it he found nothing except leaves, because it was not the season for figs. 
\v 14 And he responded \add and\add*\ef + \fr 11:14 \ft *Here “\add and\add*” is supplied because the previous participle (“responded”) has been translated as a finite verb \ef* said to it, “Let no one eat fruit from you any more ⸤forever⸥!”\f + \fr 11:14 \ft Literally “for the age” \f* And his disciples heard \add it\add*.\ef + \fr 11:14 \ft *Here the direct object is supplied from context in the English translation \ef*
\s1 The Cleansing of the Temple
\m 
\v 15 And they came to Jerusalem. And he entered into the temple \add courts\add*\ef + \fr 11:15 \ft *Here “\add courts\add*” is supplied to distinguish this area from the interior of the temple building itself \ef* \add and\add*\ef + \fr 11:15 \ft *Here “\add and\add*” is supplied because the previous participle (“entered”) has been translated as a finite verb \ef* began to drive out those who were selling and those who were buying in the temple \add courts\add*,\ef + \fr 11:15 \ft *Here “\add courts\add*” is supplied to distinguish this area from the interior of the temple building itself \ef* and overturned the tables of the money changers and the chairs of those who were selling doves. 
\v 16 And he did not permit anyone to carry objects\f + \fr 11:16 \ft Or “merchandise” \f* through the temple \add courts\add*.\ef + \fr 11:16 \ft *Here “\add courts\add*” is supplied to distinguish this area from the interior of the temple building itself \ef* 
\v 17 And he began to teach\f + \fr 11:17 \ft The imperfect tense has been translated as ingressive here (“began to teach”) \f* and was saying to them, “Is it not written,
\sd0
\q1 ‘My house will be called a house of prayer
\q2 for all the nations,’\f + \fr 11:17 \ft A quotation from \xt Isa 56:7 \ft \f*
\sd0
\m but you have made it a cave of robbers!” 
\v 18 And the chief priests and the scribes heard \add it\add*,\ef + \fr 11:18 \ft *Here the direct object is supplied from context in the English translation \ef* and began considering\f + \fr 11:18 \ft The imperfect tense has been translated as ingressive here (“began considering”) \f* how they could destroy him. For they were afraid of him because the whole crowd was astounded by his teaching. 
\v 19 And when evening came they went out of the city.
\s1 The Barren Fig Tree Withered
\m 
\v 20 And \add as they\add*\ef + \fr 11:20 \ft *Here “\add as\add*” is supplied as a component of the participle (“passed by”) which is understood as temporal \ef* passed by early in the morning, they saw the fig tree withered from the roots. 
\v 21 And Peter remembered \add and\add*\ef + \fr 11:21 \ft *Here “\add and\add*” is supplied because the previous participle (“remembered”) has been translated as a finite verb \ef* said to him, “Rabbi, look! The fig tree that you cursed has withered!” 
\v 22 And Jesus answered \add and\add*\ef + \fr 11:22 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said to them, “Have faith in God! 
\v 23 Truly I say to you that whoever says to this mountain, ‘Be lifted up and thrown into the sea!’ and does not doubt in his heart, but believes that what he says will happen, it will be \add done\add* for him. 
\v 24 For this \add reason\add* I say to you, whatever you pray and ask for, believe that you have received \add it\add*,\ef + \fr 11:24 \ft *Here the direct object is supplied from context in the English translation \ef* and it will be \add done\add* for you. 
\v 25 And whenever you stand praying, if you have anything against anyone, forgive \add him\add*,\ef + \fr 11:25 \ft *Here the direct object is supplied from context in the English translation \ef* so that your Father who \add is\add* in heaven will also forgive you your sins.”\f + \fr 11:25 \ft Most later Greek manuscripts add v. \xt 26 \ft after v. \xt 25 \ft , “But if you do not forgive, neither will your Father in heaven forgive your sins” \f*
\s1 Jesus’ Authority Challenged
\m 
\v 27 And they came again to Jerusalem. And \add as\add*\ef + \fr 11:27 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“was walking”) \ef* he was walking in the temple \add courts\add*,\ef + \fr 11:27 \ft *Here “\add courts\add*” is supplied to distinguish this area from the interior of the temple building itself \ef* the chief priests and the scribes and the elders came up to him 
\v 28 and said to him, “By what authority are you doing these \add things\add*, or who gave you this authority that you do these \add things\add*?” 
\v 29 So Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I am doing these \add things\add*. 
\v 30 The baptism of John—was \add it\add* from heaven or from men? Answer me!” 
\v 31 And they began to discuss\f + \fr 11:31 \ft The imperfect tense has been translated as ingressive here (“began to discuss”) \f* \add this\add*\ef + \fr 11:31 \ft *Here the direct object is supplied from context in the English translation \ef* with one another, saying, “What should we say?\f + \fr 11:31 \ft Some manuscripts omit “What should we say?” \f* If we say ‘From heaven,’ he will say, ‘Why then did you not believe him?’ 
\v 32 But if we say, ‘From men’ ”—they were afraid of the crowd, because they all looked upon John ⸤as truly a prophet⸥.\f + \fr 11:32 \ft Literally “that he was truly a prophet” \f* 
\v 33 And they replied to Jesus saying, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I am doing these \add things\add*.”
\c 12
\s1 The Parable of the Tenant Farmers in the Vineyard
\m 
\v 1  And he began to speak to them in parables: “A man planted a vineyard, and put a fence \add around it\add*, and dug a trough for the winepress, and built a watchtower, and leased it to tenant farmers, and went on a journey. 
\v 2 And he sent a slave to the tenant farmers at the proper time, so that he could collect \add some\add* of the fruit of the vineyard from the tenant farmers. 
\v 3 And they seized him \add and\add*\ef + \fr 12:3 \ft *Here “\add and\add*” is supplied because the previous participle (“seized”) has been translated as a finite verb \ef* beat \add him\add*\ef + \fr 12:3 \ft *Here the direct object is supplied from context in the English translation \ef* and sent \add him\add*\ef + \fr 12:3 \ft *Here the direct object is supplied from context in the English translation \ef* away empty-handed. 
\v 4 And again he sent to them another slave, and that one they struck on the head and dishonored. 
\v 5 And he sent another, and that one they killed. And \add he sent\add*\ef + \fr 12:5 \ft *The words “\add he sent\add*” are not in the Greek text, but are an implied repetition from earlier in the verse \ef* many others, \add some\add* of whom they beat and \add some\add* of whom they killed. 
\v 6 He had one more, a beloved son. Last \add of all\add* he sent him to them, saying, ‘They will respect my son.’ 
\v 7 But those tenant farmers said to one another, ‘This is the heir. Come, let us kill him and the inheritance will be ours!’ 
\v 8 And they seized \add and\add*\ef + \fr 12:8 \ft *Here “\add and\add*” is supplied because the previous participle (“seized”) has been translated as a finite verb \ef* killed him and threw him out of the vineyard. 
\v 9 What\f + \fr 12:9 \ft Some manuscripts have “What then” \f* will the owner of the vineyard do? He will come and destroy the tenant farmers and give the vineyard to others. 
\v 10 Have you not read this scripture:
\sd0
\q1 ‘The stone which the builders rejected,
\q2 this has become ⸤the cornerstone⸥.\f + \fr 12:10 \ft Literally “the head of the corner” \f*
\q1 
\v 11 This came about from the Lord,
\q2 and it is marvelous in our eyes’?”\f + \fr 12:11 \ft A quotation from \xt Ps 118:22–23 \ft \f*
\sd0
\p 
\v 12 And they were seeking to arrest him, and they were afraid of the crowd, because they knew that he had told the parable with reference to them. And they left him \add and\add*\ef + \fr 12:12 \ft *Here “\add and\add*” is supplied because the previous participle (“left”) has been translated as a finite verb \ef* went away.
\s1 Paying Taxes to Caesar
\m 
\v 13 And they sent some of the Pharisees and the Herodians to him so that they could catch him unawares in a statement. 
\v 14 And \add when they\add*\ef + \fr 12:14 \ft *Here “\add when\add*” is supplied as a component of the participle (“came”) which is understood as temporal \ef* came, they said to him, “Teacher, we know that you are truthful and ⸤you do not care what anyone thinks⸥,\f + \fr 12:14 \ft Literally “it is not a care to you concerning anyone” \f* ⸤because you do not regard the opinion of people⸥\f + \fr 12:14 \ft Literally “because you do not look at the face of men” \f* but teach the way of God in truth. Is it permitted to pay taxes to Caesar or not? Should we pay or should we not pay?” 
\v 15 But \add because he\add*\ef + \fr 12:15 \ft *Here “\add because\add*” is supplied as a component of the participle (“knew”) which is understood as causal \ef* knew their hypocrisy, he said to them, “Why are you testing me? Bring me a denarius so that I can look at \add it\add*!”\ef + \fr 12:15 \ft *Here the direct object is supplied from context in the English translation \ef* 
\v 16 So they brought \add one\add*.\ef + \fr 12:16 \ft *Here the direct object is supplied from context in the English translation \ef* And he said to them, “Whose image and inscription \add is\add* this?” And they said to him, “Caesar’s.” 
\v 17 And Jesus said to them, “Give to Caesar the things of Caesar, and to God the things of God!” And they were utterly amazed at him.
\s1 A Question About Marriage and the Resurrection
\m 
\v 18 And Sadducees—who say there is no resurrection—came up to him and began to ask\f + \fr 12:18 \ft The imperfect tense has been translated as ingressive here (“began to ask”) \f* him, saying, 
\v 19 “Teacher, Moses wrote for us that if someone’s brother dies and he leaves behind a wife and does not leave a child, that his brother should take the wife and ⸤father⸥\f + \fr 12:19 \ft Literally “raise up” \f* descendants for his brother. 
\v 20 There were seven brothers, and the first took a wife. And \add when he\add*\ef + \fr 12:20 \ft *Here “\add when\add*” is supplied as a component of the participle (“died”) which is understood as temporal \ef* died, he did not leave descendants. 
\v 21 And the second took her, and he died without leaving descendants. And the third likewise. 
\v 22 And the seven did not leave descendants. Last of all the woman also died. 
\v 23 In the resurrection, when they rise, ⸤whose⸥\f + \fr 12:23 \ft Literally “who of them” \f* wife will she be? For the seven had her \add as\add* wife. 
\v 24 Jesus said to them, “Are you not deceived because of this, \add because you\add*\ef + \fr 12:24 \ft *Here “\add because\add*” is supplied as a component of the participle (“know”) which is understood as causal \ef* do not know the scriptures or the power of God? 
\v 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 
\v 26 Now concerning the dead, that they are raised, have you not read in the book of Moses ⸤in the passage about the bush⸥\f + \fr 12:26 \ft Literally “at the bush” \f* how God spoke to him, saying, ‘I \add am\add* the God of Abraham and the God of Isaac and the God of Jacob’?\f + \fr 12:26 \ft A quotation from \xt Exod 3:6 \ft \f* 
\v 27 He is not God of the dead, but of the living. You are very much mistaken!”
\s1 The Greatest Commandment
\m 
\v 28 And one of the scribes came up \add and\add*\ef + \fr 12:28 \ft *Here “\add and\add*” is supplied because the previous participle (“came up”) has been translated as a finite verb \ef* heard them debating. \add When he\add*\ef + \fr 12:28 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* saw that he answered them well, he asked him, “Which commandment is the most important of all?” 
\v 29 Jesus answered, “The most important is, ‘Listen, Israel! The Lord our God, the Lord is one. 
\v 30 And you shall love the Lord your God from your whole heart and from your whole soul and from your whole mind and from your whole strength.’\f + \fr 12:30 \ft A quotation from \xt Deut 6:4–5 \ft ; \xt Josh 22:5 \ft \f* 
\v 31 The second \add is\add* this: ‘You shall love your neighbor as yourself.’\f + \fr 12:31 \ft A quotation from \xt Lev 19:18 \ft \f* There is no other commandment greater than these.” 
\v 32 And the scribe said to him, “That is true, Teacher. You have said ⸤correctly⸥\f + \fr 12:32 \ft Literally “in accordance with truth” \f* that he is one and there is no other except him. 
\v 33 And to love him from your\f + \fr 12:33 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* whole heart and from your\f + \fr 12:33 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* whole understanding and from your\f + \fr 12:33 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* whole strength, and to love your\f + \fr 12:33 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* neighbor as yourself, is much more than all whole burnt offerings and sacrifices.” 
\v 34 And Jesus, \add when he\add*\ef + \fr 12:34 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* saw that he had answered thoughtfully, said to him, “You are not far from the kingdom of God.” And no one dared to put a question to him any longer.
\s1 David’s Son and Lord
\m 
\v 35 And continuing, Jesus said \add while\add*\ef + \fr 12:35 \ft *Here “\add while\add*” is supplied as a component of the participle (“teaching”) which is understood as temporal \ef* teaching in the temple \add courts\add*,\ef + \fr 12:35 \ft *Here “\add courts\add*” is supplied to distinguish this area from the interior of the temple building itself \ef* “How can the scribes say that the Christ is David’s son? 
\v 36 David himself said by the Holy Spirit,
\sd0
\q1 ‘The Lord said to my Lord,
\q2 “Sit at my right hand,
\q1 until I put your enemies
\q2 under your feet.” ’\f + \fr 12:36 \ft A quotation from \xt Ps 110:1 \ft \f*
\sd0
\p 
\v 37 David himself calls him ‘Lord,’ and how is he his son?” And the large crowd was listening to him gladly.
\s1 Warning to Beware of the Scribes
\m 
\v 38 And in his teaching he said, “Beware of the scribes, who like walking around in long robes and greetings in the marketplaces 
\v 39 and the best seats in the synagogues and the places of honor at banquets, 
\v 40 who devour the houses of widows and pray lengthy \add prayers\add* for the sake of appearance. These will receive more severe condemnation!”
\s1 A Poor Widow’s Offering
\m 
\v 41 And he sat down opposite the contribution box \add and\add*\ef + \fr 12:41 \ft *Here “\add and\add*” is supplied because the previous participle (“sat down”) has been translated as a finite verb \ef* was observing how the crowd was putting coins into the contribution box. And many rich people were putting in many \add coins\add*.\f + \fr 12:41 \ft Although often translated “large sums,” the plural here suggests large numbers of individual coins, which would make an impressive noise \f* 
\v 42 And one poor widow came \add and\add*\ef + \fr 12:42 \ft *Here “\add and\add*” is supplied because the previous participle (“came”) has been translated as a finite verb \ef* put in two small copper coins\f + \fr 12:42 \ft This coin was the \fqa lepton \ft , worth 1/128 of a denarius \f* (that is, a penny).\f + \fr 12:42 \ft This coin was the \fqa quadrans \ft , the smallest Roman coin, worth 2 \fqa lepta \ft  \f* 
\v 43 And summoning his disciples, he said to them, “Truly I say to you that this poor widow put in more than all those who put \add offerings\add*\ef + \fr 12:43 \ft *Here the direct object is supplied from context in the English translation \ef* into the contribution box. 
\v 44 For they all ⸤contributed⸥\f + \fr 12:44 \ft Literally “put in” \f* out of their abundance, but she out of her poverty put in everything she had, her whole means of subsistence.”
\c 13
\s1 The Destruction of the Temple Predicted
\m 
\v 1  And \add as\add*\ef + \fr 13:1 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“was going out”) \ef* he was going out of the temple \add courts\add*,\ef + \fr 13:1 \ft *Here “\add courts\add*” is supplied to distinguish this area from the interior of the temple building itself \ef* one of his disciples said to him, “Teacher, look! What great stones and what wonderful buildings!” 
\v 2 And Jesus said to him, “Do you see these great buildings? Not \add one\add* stone will be left here on \add another\add* stone that will not be thrown down!”
\s1 Signs of the End of the Age
\m 
\v 3 And \add as\add*\ef + \fr 13:3 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“was sitting”) \ef* he was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, 
\v 4 “Tell us, when will these \add things\add* happen, and what \add will be\add* the sign when all these \add things\add* are about to be accomplished?” 
\v 5 So Jesus began to say to them, “Watch out that no one deceives you! 
\v 6 Many will come in my name, saying, ‘I am \add he\add*,’ and they will deceive many. 
\v 7 And when you hear about wars and rumors of wars, do not be alarmed. This must happen, but the end \add is\add* not yet. 
\v 8 For nation will rise up against nation and kingdom against kingdom. There will be earthquakes in \add various\add* places. There will be famines. These \add things\add* \add are\add* the beginning of birth pains.
\s1 Persecution of Disciples Predicted
\m 
\v 9 “But you, watch out for yourselves! They will hand you over to councils and you will be beaten in the synagogues and will have to stand before governors and kings because of me, for a witness to them. 
\v 10 And the gospel must first be proclaimed to all the nations.\f + \fr 13:10 \ft Or “Gentiles”; the same Greek word can be translated “nations” or “Gentiles” depending on the context \f* 
\v 11 And when they arrest you \add and\add*\ef + \fr 13:11 \ft *Here “\add and\add*” is supplied because the participle (“hand you over”) has been translated as a finite verb in keeping with English style \ef* hand you over, do not be anxious beforehand what you should say, but whatever is given to you at that hour, say this. For you are not the ones who are speaking, but the Holy Spirit. 
\v 12 And brother will hand over brother to death, and a father \add his\add*\ef + \fr 13:12 \ft *The word “\add his\add*” is not in the Greek text but is implied \ef* child, and children will rise up against parents and have them put to death. 
\v 13 And you will be hated by all because of my name. But the one who endures to the end—this one will be saved.
\s1 The Abomination of Desolation
\m 
\v 14 “But when you see the abomination of desolation standing where it should not be” (let the one who reads understand), “then those in Judea must flee to the mountains! 
\v 15 The one\f + \fr 13:15 \ft Some manuscripts have “And the one” \f* who is on his\f + \fr 13:15 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* housetop must not come down or go inside to take anything out of his house, 
\v 16 and the one who is in the field must not turn back to pick up his cloak. 
\v 17 And woe to those ⸤who are pregnant⸥\f + \fr 13:17 \ft Literally “who have in the womb” \f* and to those who are nursing \add their babies\add*\ef + \fr 13:17 \ft *The words “\add their babies\add*” are not in the Greek text but are supplied as a necessary clarification \ef* in those days! 
\v 18 But pray that it will not happen in winter. 
\v 19 For \add in\add* those days there will be tribulation of such a kind as has not happened from the beginning of the creation that God created until now, and never will happen. 
\v 20 And if the Lord had not shortened the days, ⸤no human being would be saved⸥.\f + \fr 13:20 \ft Literally “every flesh would not be saved” \f* But for the sake of the elect, whom he chose, he has shortened the days.
\p 
\v 21 “And at that time if anyone should say to you, “Behold, here \add is\add* the Christ,’ ‘Behold, there \add he is\add*,’ do not believe \add him\add*!\ef + \fr 13:21 \ft *Here the direct object is supplied from context in the English translation \ef* 
\v 22 For false messiahs and false prophets will appear, and will produce signs and wonders in order to mislead, if possible, the elect. 
\v 23 But you, watch out! I have told you everything ahead of time!
\s1 The Arrival of the Son of Man
\m 
\v 24 “But in those days, after that tribulation,
\sd0
\q1 ‘the sun will be darkened
\q2 and the moon will not give its light,
\q1 
\v 25 and the stars will be falling from heaven,
\q2 and the powers in the heavens will be shaken.’\f + \fr 13:25 \ft A quotation from \xt Isa 13:10 \ft ; \xt 34:4 \ft \f*
\sd0
\p 
\v 26 And then they will see the Son of Man arriving in the clouds with great power and glory. 
\v 27 And then he will send out the angels, and will gather the\f + \fr 13:27 \ft Some manuscripts have “his” \f* elect together from the four winds, from the end of the earth to the end of heaven.
\s1 The Parable of the Fig Tree
\m 
\v 28 “Now learn the parable from the fig tree: Whenever its branch has already become tender and puts forth its\f + \fr 13:28 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* leaves, you know that summer is near. 
\v 29 So also you, when you see these \add things\add* happening, know\f + \fr 13:29 \ft Or “you know” \f* that he is near, at the door. 
\v 30 Truly I say to you that this generation will never pass away until all these \add things\add* take place! 
\v 31 Heaven and earth will pass away, but my words will never pass away.
\s1 The Unknown Day and Hour
\m 
\v 32 “But concerning that day or hour no one knows—not even the angels in heaven nor the Son—except the Father. 
\v 33 Watch out! Be alert, because you do not know when the time is! 
\v 34 It is like a man away on a journey, who left his house and gave his slaves authority—to each one his work—and to the doorkeeper he gave orders that he should be on the alert. 
\v 35 Therefore be on the alert, for you do not know when the master of the house is coming—whether in the evening, or at midnight, or when the rooster crows, or early in the morning—
\v 36 lest he arrive suddenly \add and\add*\ef + \fr 13:36 \ft *Here “\add and\add*” is supplied because the previous participle (“arrive”) has been translated as a finite verb \ef* find you sleeping. 
\v 37 And what I say to you, I say to everyone: Be on the alert!”
\c 14
\s1 The Chief Priests and Scribes Plot to Kill Jesus
\m 
\v 1  Now after two days it was the Passover and the feast of Unleavened Bread, and the chief priests and the scribes were seeking how, \add after\add*\ef + \fr 14:1 \ft *Here “\add after\add*” is supplied as a component of the participle (“arresting”) which is understood as temporal \ef* arresting him by stealth, they could kill \add him\add*.\ef + \fr 14:1 \ft *Here the direct object is supplied from context in the English translation \ef* 
\v 2 For they said, “Not at the feast, lest there be an uproar by the people.”
\s1 Jesus’ Anointing at Bethany
\m 
\v 3 And \add while\add*\ef + \fr 14:3 \ft *Here “\add while\add*” is supplied as a component of the temporal genitive absolute participle (“was”) \ef* he was at Bethany in the house of Simon the leper, \add as\add*\ef + \fr 14:3 \ft *Here “\add as\add*” is supplied as a component of the temporal genitive absolute participle (“was reclining for a meal”) \ef* he was reclining for a meal, a woman came holding an alabaster flask of very costly perfumed oil of genuine nard. \add After\add*\ef + \fr 14:3 \ft *Here “\add after\add*” is supplied as a component of the participle (“breaking”) which is understood as temporal \ef* breaking the alabaster flask, she poured \add it\add*\ef + \fr 14:3 \ft *Here the direct object is supplied from context in the English translation \ef* out on his head. 
\v 4 But some were expressing indignation to one another:\f + \fr 14:4 \ft Or perhaps “within themselves” \f* “Why has there been this waste of perfumed oil? 
\v 5 For this perfumed oil could have been sold for more than three hundred denarii and given to the poor!” And they began to scold\f + \fr 14:5 \ft The imperfect tense has been translated as ingressive here (“began to scold”) \f* her. 
\v 6 But Jesus said, “Leave her alone. Why do you cause trouble for her? She has done a good deed to me. 
\v 7 For the poor you always have with you, and you can do good for them whenever you want, but you do not always have me. 
\v 8 She has done what she could; ⸤she has anointed my body beforehand⸥\f + \fr 14:8 \ft Literally “she has anticipated to anoint my body” \f* for burial. 
\v 9 And truly I say to you, wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.
\s1 Judas Arranges to Betray Jesus
\m 
\v 10 And Judas Iscariot, who \add was\add* one of the twelve, went to the chief priests in order to betray him to them. 
\v 11 And \add when\add*\ef + \fr 14:11 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* they heard \add this\add*,\ef + \fr 14:11 \ft *Here the direct object is supplied from context in the English translation \ef* they were delighted, and promised to give him money. And he began seeking\f + \fr 14:11 \ft The imperfect tense has been translated as ingressive here (“began seeking”) \f* how he could betray him conveniently.
\s1 Jesus’ Final Passover with the Disciples
\m 
\v 12 And on the first day of the feast of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where do you want us to go \add and\add*\ef + \fr 14:12 \ft *Here “and” is supplied because the previous participle (“go”) has been translated as an English infinitive \ef* prepare, so that you can eat the Passover?” 
\v 13 And he sent two of his disciples and said to them, “Go into the city and a man carrying a jar of water will meet you. Follow him, 
\v 14 and wherever he enters, say to the master of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?” ’ 
\v 15 And he will show you a large upstairs room furnished\f + \fr 14:15 \ft Or perhaps “paved” or “panelled” \f* \add and\add*\ef + \fr 14:15 \ft *Here “\add and\add*” is supplied in the translation because of English style \ef* ready, and prepare for us there.” 
\v 16 And the disciples went out and came into the city and found \add everything\add*\ef + \fr 14:16 \ft *Here the direct object is supplied from context in the English translation \ef* just as he had told them, and they prepared the Passover.
\p 
\v 17 And \add when it\add*\ef + \fr 14:17 \ft *Here “\add when\add*” is supplied as a component of the temporal genitive absolute participle (“was”) \ef* was evening, he arrived with the twelve. 
\v 18 And \add while\add*\ef + \fr 14:18 \ft *Here “\add while\add*” is supplied as a component of the temporal genitive absolute participle (“were reclining at table”) \ef* they were reclining at table and eating, Jesus said, “Truly I say to you, that one of you who is eating with me will betray me.” 
\v 19 They began to be distressed and to say to him one by one, “Surely not I?”\f + \fr 14:19 \ft The negative construction in Greek anticipates a negative answer here \f* 
\v 20 But he said to them, “\add It is\add* one of the twelve—the one who is dipping \add bread\add*\ef + \fr 14:20 \ft *Here the direct object is supplied from context in the English translation \ef* into the bowl with me. 
\v 21 For the Son of Man is going just as it is written about him, but woe to that man by whom the Son of Man is betrayed! \add It would be\add* better for him if that man had not been born.”
\s1 The Lord’s Supper
\m 
\v 22 And \add while\add*\ef + \fr 14:22 \ft *Here “\add while\add*” is supplied as a component of the temporal genitive absolute participle (“were eating”) \ef* they were eating, he took bread \add and\add*,\ef + \fr 14:22 \ft *Here “\add and\add*” is supplied in the translation because of English style \ef* \add after\add*\ef + \fr 14:22 \ft *Here “\add after\add*” is supplied as a component of the participle (“giving thanks”) which is understood as temporal \ef* giving thanks, he broke \add it\add*\ef + \fr 14:22 \ft *Here the direct object is supplied from context in the English translation \ef* and gave \add it\add*\ef + \fr 14:22 \ft *Here the direct object is supplied from context in the English translation \ef* to them and said, “Take \add it\add*,\ef + \fr 14:22 \ft *Here the direct object is supplied from context in the English translation \ef* this is my body.” 
\v 23 And \add after\add*\ef + \fr 14:23 \ft *Here “\add after\add*” is supplied as a component of the participle (“taking”) which is understood as temporal \ef* taking the cup \add and\add*\ef + \fr 14:23 \ft *Here “\add and\add*” is supplied in the translation because of English style \ef* giving thanks, he gave \add it\add*\ef + \fr 14:23 \ft *Here the direct object is supplied from context in the English translation \ef* to them, and they all drank from it. 
\v 24 And he said to them, “This is my blood of the covenant which is poured out for many. 
\v 25 Truly I say to you that I will never drink of the fruit of the vine any longer until that day when I drink it new in the kingdom of God.” 
\v 26 And \add after they\add*\ef + \fr 14:26 \ft *Here “\add after\add*” is supplied as a component of the participle (“had sung the hymn”) which is understood as temporal \ef* had sung the hymn, they went out to the Mount of Olives.
\s1 Jesus Predicts Peter’s Denial
\m 
\v 27 And Jesus said to them, “You will all fall away, because it is written,
\sd0
\q1 ‘I will strike the shepherd
\q2 and the sheep will be scattered.’\f + \fr 14:27 \ft A quotation from \xt Zech 13:7 \ft \f*
\sd0
\p 
\v 28 But after I am raised, I will go ahead of you into Galilee.” 
\v 29 But Peter said to him, “Even if they all fall away, certainly I will not!” 
\v 30 And Jesus said to him, “Truly I say to you that today—this night—before the rooster crows twice, you will deny me three times!” 
\v 31 But he kept saying emphatically, “If it is necessary for me to die with you, I will never deny you!” And they all were saying the same \add thing\add* also.
\s1 The Prayer in Gethsemane
\m 
\v 32 And they came to a place ⸤named⸥\f + \fr 14:32 \ft Literally “the name of which” \f* Gethsemane, and he said to his disciples, “Sit here while I pray.” 
\v 33 And he took along Peter and James and John with him, and he began to be distressed and troubled. 
\v 34 And he said to them, “My soul is deeply grieved, to the point of death. Remain here and stay awake.” 
\v 35 And going forward a little he fell to the ground and began to pray\f + \fr 14:35 \ft The imperfect tense has been translated as ingressive here (“began to pray”) \f* that, if it were possible, the hour would pass from him. 
\v 36 And he said, “Abba,\f + \fr 14:36 \ft The word “Abba” means “father” in Aramaic \f* Father, all \add things\add* \add are\add* possible for you! Take away this cup from me! Yet not what I will, but what you \add will\add*.”\ef + \fr 14:36 \ft *Here the verb “\add will\add*” is an understood repetition of the verb earlier in this verse \ef* 
\v 37 And he came and found them sleeping, and he said to Peter, “Simon, are you sleeping? Were you not able to stay awake one hour? 
\v 38 Stay awake and pray that you will not enter into temptation. The spirit \add is\add* willing, but the flesh \add is\add* weak!” 
\v 39 And again he went away \add and\add*\ef + \fr 14:39 \ft *Here “\add and\add*” is supplied because the previous participle (“went away”) has been translated as a finite verb \ef* prayed, saying the same thing. 
\v 40 And again he came \add and\add*\ef + \fr 14:40 \ft *Here “\add and\add*” is supplied because the previous participle (“came”) has been translated as a finite verb \ef* found them sleeping, ⸤for they could not keep their eyes open⸥,\f + \fr 14:40 \ft Literally “for their eyes were weighed down” \f* and they did not know what to reply to him. 
\v 41 And he came the third \add time\add* and said to them, “Are you still sleeping and resting? It is enough! The hour has come. Behold, the Son of Man is being betrayed into the hands of sinners. 
\v 42 Get up, let us go! Behold, the one who is betraying me is approaching!”
\s1 The Betrayal and Arrest of Jesus
\m 
\v 43 And immediately, \add while\add*\ef + \fr 14:43 \ft *Here “\add while\add*” is supplied as a component of the temporal genitive absolute participle (“was … speaking”) \ef* he was still speaking, Judas—one of the twelve—arrived, and with him a crowd with swords and clubs, from the chief priests and the scribes and the elders. 
\v 44 Now the one who was betraying him had given them a sign, saying, “\add The one\add* whom I kiss—he is \add the one\add*.\ef + \fr 14:44 \ft *Here the predicate nominative (“\add the one\add*”) is implied \ef* Arrest him and lead \add him\add*\ef + \fr 14:44 \ft *Here the direct object is supplied from context in the English translation \ef* away under guard!” 
\v 45 And \add when he\add*\ef + \fr 14:45 \ft *Here “\add when\add*” is supplied as a component of the participle (“arrived”) which is understood as temporal \ef* arrived, he came up to him immediately \add and\add*\ef + \fr 14:45 \ft *Here “\add and\add*” is supplied because the previous participle (“came up”) has been translated as a finite verb \ef* said, “Rabbi,” and kissed him. 
\v 46 So they laid hands on him and arrested him.
\p 
\v 47 But a certain one of the bystanders, drawing \add his\add*\f + \fr 14:47 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* sword, struck the slave of the high priest and cut off his ear. 
\v 48 And Jesus answered \add and\add*\ef + \fr 14:48 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said to them, “Have you come out with swords and clubs, as against a robber, to arrest me? 
\v 49 Every day I was with you in the temple \add courts\add*\ef + \fr 14:49 \ft *Here “\add courts\add*” is supplied to distinguish this area from the interior of the temple building itself \ef* teaching, and you did not arrest me! But \add this has happened\add*\f + \fr 14:49 \ft The phrase “\fq this has happened \ft ” is not in the Greek text, but is understood and must be supplied in the translation because of English style; cf. the parallel in \xt Matt 26:56 \ft \f* in order that the scriptures would be fulfilled. 
\v 50 And they all abandoned him \add and\add*\ef + \fr 14:50 \ft *Here “\add and\add*” is supplied because the previous participle (“abandoned”) has been translated as a finite verb \ef* fled.
\p 
\v 51 And a certain young man was following him, clothed \add only\add* in a linen cloth on \add his\add* naked body. And they attempted to seize\ef + \fr 14:51 \ft *Here the present tense is translated as a conative present (“attempted to”) \ef* him, 
\v 52 but he left behind the linen cloth \add and\add*\ef + \fr 14:52 \ft *Here “\add and\add*” is supplied because the previous participle (“left behind”) has been translated as a finite verb \ef* fled naked.
\s1 Jesus Before the Sanhedrin
\m 
\v 53 And they led Jesus away to the high priest, and all the chief priests and the elders and the scribes came together. 
\v 54 And Peter followed him from a distance, right inside, into the courtyard of the high priest. And he was sitting with the officers and warming himself by the fire. 
\v 55 Now the chief priests and the whole Sanhedrin were looking for testimony against Jesus in order to put him to death, and they did not find \add it\add*.\ef + \fr 14:55 \ft *Here the direct object is supplied from context in the English translation \ef* 
\v 56 For many gave false testimony against him, and their\f + \fr 14:56 \ft Literally “the”; the Greek article is used here as a possessive pronoun \f* testimony was not consistent. 
\v 57 And some stood up \add and\add*\ef + \fr 14:57 \ft *Here “\add and\add*” is supplied because the previous participle (“stood up”) has been translated as a finite verb \ef* began to give false testimony\f + \fr 14:57 \ft The imperfect tense has been translated as ingressive here (“began to give false testimony”) \f* against him, saying, 
\v 58 “We heard him saying, ‘I will destroy this temple made by hands, and within three days I will build another not made by hands.” 
\v 59 And their testimony was not even consistent about this. 
\v 60 And the high priest stood up in the midst \add of them\add* \add and\add*\ef + \fr 14:60 \ft *Here “\add and\add*” is supplied because the previous participle (“stood up”) has been translated as a finite verb \ef* asked Jesus, saying, “Do you not reply anything? What are these \add people\add* testifying against you?” 
\v 61 But he was silent and did not reply anything. Again the high priest asked him and said to him, “Are you the Christ, the Son of the Blessed One?” 
\v 62 And Jesus said, “I am, and you will see the Son of Man sitting at the right hand of the Power\f + \fr 14:62 \ft An indirect way of referring to God \f* and coming with the clouds of heaven.” 
\v 63 And the high priest tore his clothes \add and\add*\ef + \fr 14:63 \ft *Here “\add and\add*” is supplied because the previous participle (“tore”) has been translated as a finite verb \ef* said, “What further need do we have of witnesses? 
\v 64 You have heard the blasphemy! What ⸤do you think⸥?”\f + \fr 14:64 \ft Literally “does it seem to you” \f* And they all condemned him ⸤as deserving death⸥.\f + \fr 14:64 \ft Literally “to be deserving of death” \f* 
\v 65 And some began to spit on him and to cover his face and to strike him with their fists, and to say to him “Prophesy!” And the officers received him with slaps in the face.\f + \fr 14:65 \ft Or “with blows” (either meaning is possible here) \f*
\s1 Peter Denies Jesus Three Times
\m 
\v 66 And \add while\add*\ef + \fr 14:66 \ft *Here “\add while\add*” is supplied as a component of the temporal genitive absolute participle (“was”) \ef* Peter was below in the courtyard, one of the female slaves of the high priest came up 
\v 67 And \add when\add*\ef + \fr 14:67 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* she saw Peter warming himself, she looked intently at him \add and\add*\ef + \fr 14:67 \ft *Here “\add and\add*” is supplied because the previous participle (“looked intently at”) has been translated as a finite verb \ef* said, “You also were with the Nazarene, Jesus.” 
\v 68 But he denied \add it\add*,\ef + \fr 14:68 \ft *Here the direct object is supplied from context in the English translation \ef* saying, “I neither know nor understand what you mean!” And he went out into the gateway, and a rooster crowed.\f + \fr 14:68 \ft Several important and early manuscripts lack the words “and a rooster crowed” \f* 
\v 69 And the female slave, \add when she\add*\ef + \fr 14:69 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* saw him, began to say again to the bystanders, “This man is one of them!” 
\v 70 But he denied \add it\add*\ef + \fr 14:70 \ft *Here the direct object is supplied from context in the English translation \ef* again. And after a little \add while\add*, again the bystanders began to say\f + \fr 14:70 \ft The imperfect tense has been translated as ingressive here (“began to say”) \f* to Peter, “You really are \add one\add* of them, because you also are a Galilean, and your accent ⸤shows it⸥!”\f + \fr 14:70 \ft Literally “is like” \f*\f + \fr 14:70 \ft Some manuscripts omit “and your accent shows it” \f* 
\v 71 And he began to curse and to swear with an oath, “I do not know this man whom you are talking about!” 
\v 72 And immediately a rooster crowed for the second time. And Peter remembered the statement, how Jesus had said to him, “Before the rooster crows twice, you will deny me three times,” and throwing himself down, he began to weep.\f + \fr 14:72 \ft The imperfect tense has been translated as ingressive here (“began to weep”) \f*
\c 15
\s1 Jesus Taken to Pilate
\m 
\v 1  And as soon as morning \add came\add*, \add after\add*\ef + \fr 15:1 \ft *Here “\add after\add*” is supplied as a component of the participle (“formulating”) which is understood as temporal \ef* formulating a plan, the chief priests, with the elders and scribes and the whole Sanhedrin, tied up Jesus, led \add him\add*\ef + \fr 15:1 \ft *Here the direct object is supplied from context in the English translation \ef* away, and handed \add him\add*\ef + \fr 15:1 \ft *Here the direct object is supplied from context in the English translation \ef* over to Pilate. 
\v 2 And Pilate asked him, “Are you the king of the Jews?” And he answered him \add and\add*\ef + \fr 15:2 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* said, “You say \add so\add*.” 
\v 3 And the chief priests began to accuse\f + \fr 15:3 \ft The imperfect tense has been translated as ingressive here (“began to accuse”) \f* him \add of\add* many \add things\add*. 
\v 4 So Pilate asked him again, saying, “Do you not answer anything? See how many \add charges\add*\ef + \fr 15:4 \ft *The word “charges” is not in the Greek text but is implied \ef* they are bringing against you!” 
\v 5 But Jesus did not answer anything further, so that Pilate was astonished.
\s1 Pilate Releases Barabbas
\m 
\v 6 Now at each feast he customarily released\f + \fr 15:6 \ft The imperfect tense has been translated as customary here (“customarily released”) \f* for them one prisoner whom they requested. 
\v 7 And the one named Barabbas\f + \fr 15:7 \ft “Barabbas” means “son of the father” in Aramaic \f* was imprisoned with the rebels who had committed murder in the rebellion. 
\v 8 And the crowd came up \add and\add*\ef + \fr 15:8 \ft *Here “\add and\add*” is supplied because the previous participle (“came up”) has been translated as a finite verb \ef* began to ask him to do as he customarily did\f + \fr 15:8 \ft The imperfect tense has been translated as customary here (“customarily did”) \f* for them. 
\v 9 So Pilate answered them, saying, “Do you want me to release for you the king of the Jews?” 
\v 10 (For he realized that the chief priests had handed him over because of envy.) 
\v 11 But the chief priests incited the crowd so that he would release for them Barabbas\ef + \fr 15:11 \ft *Here “\add and\add*” is supplied because the previous participle (“answered”) has been translated as a finite verb \ef* instead. 
\v 12 So Pilate answered \add and\add* said to them again, “Then what do you want me to do with \add the one\add* whom you call the king of the Jews?” 
\v 13 And they shouted again, “Crucify him!” 
\v 14 And Pilate said to them, “Why? What evil has he done?” But they shouted even louder, “Crucify him!”
\p 
\v 15 So Pilate, \add because he\add*\ef + \fr 15:15 \ft *Here “\add because\add*” is supplied as a component of the participle (“wanted”) which is understood as causal \ef* wanted ⸤to satisfy⸥\f + \fr 15:15 \ft Literally “to make sufficient” \f* the crowd, released for them Barabbas. And \add after\add*\ef + \fr 15:15 \ft *Here “\add after\add*” is supplied as a component of the participle (“flogged”) which is understood as temporal \ef* he had Jesus flogged, he handed \add him\add*\ef + \fr 15:15 \ft *Here the direct object is supplied from context in the English translation \ef* over so that he could be crucified.
\s1 Jesus Is Mocked
\m 
\v 16 So the soldiers led him away into the palace (that is, the governor’s residence) and called together the whole cohort. 
\v 17 And they put a purple cloak on him, and \add after\add*\ef + \fr 15:17 \ft *Here “\add after\add*” is supplied as a component of the participle (“weaving”) which is understood as temporal \ef* weaving a crown of thorns they placed \add it\add*\ef + \fr 15:17 \ft *Here the direct object is supplied from context in the English translation \ef* on him. 
\v 18 And they began to greet him, “Hail, king of the Jews!” 
\v 19 And they repeatedly struck\f + \fr 15:19 \ft The imperfect tense has been translated as iterative here (“repeatedly struck”) \f* him on the head with a reed, and were spitting on him, and ⸤they knelt down⸥\f + \fr 15:19 \ft Literally “bending the knees” \f* \add and\add*\ef + \fr 15:19 \ft *Here “\add and\add*” is supplied because the previous participle (“knelt down”) has been translated as a finite verb \ef* did obeisance to him. 
\v 20 And when they had mocked him, they stripped him of the purple cloak and put his own clothes\f + \fr 15:20 \ft Some manuscripts have “his clothes” in place of “his own clothes” \f* on him, and they led him out so that they could crucify him.
\s1 Jesus Is Crucified
\m 
\v 21 And they forced a certain man who was passing by, Simon of Cyrene (the father of Alexander and Rufus), who was coming from the country, to carry his cross. 
\v 22 And they brought him to the place \tl Golgotha\tl* (which is translated “Place of a Skull”). 
\v 23 And they attempted to give\ef + \fr 15:23 \ft *Here the imperfect tense is translated as a conative imperfect (“attempted to give”) \ef* him wine mixed with myrrh, but he did not take it. 
\v 24 And they crucified him and divided his clothes among themselves\ef + \fr 15:24 \ft *Here “among themselves” reflects the middle voice of the verb “divided” \ef* \add by\add*\ef + \fr 15:24 \ft *Here “\add by\add*” is supplied as a component of the participle (“casting”) which is understood as means \ef* casting lots for them \add to see\add* who should take what. 
\v 25 Now it was the third hour when they crucified him. 
\v 26 And the inscription of the charge against him was written, “The king of the Jews.” 
\v 27 And with him they crucified two robbers, one on \add his\add* right and one on \add his\add* left.\f + \fr 15:27 \ft Most later Greek manuscripts add v. \xt 28 \ft (a quotation from \xt Isa 53:12 \ft ) after v. \xt 27 \ft , “And the scripture was fulfilled that says, ‘And he was counted with the lawless ones’ ” \f* 
\v 29 And those who passed by reviled him, shaking their heads and saying, “Aha! The one who would destroy the temple and rebuild \add it\add*\ef + \fr 15:29 \ft *Here the direct object is supplied from context in the English translation \ef* in three days, 
\v 30 save yourself \add by\add*\ef + \fr 15:30 \ft *Here “\add by\add*” is supplied as a component of the participle (“coming down”) which is understood as means \ef* coming down from the cross!” 
\v 31 In the same way also the chief priests, along with the scribes, were mocking \add him\add*\ef + \fr 15:31 \ft *Here the direct object is supplied from context in the English translation \ef* to one another, saying, “He saved others; he is not able to save himself! 
\v 32 Let the Christ, the king of Israel, come down now from the cross, so that we may see and believe! Even those who were crucified with him were reviling him.
\s1 Jesus Dies on the Cross
\m 
\v 33 And \add when\add*\ef + \fr 15:33 \ft *Here “\add when\add*” is supplied as a component of the temporal genitive absolute participle (“came”) \ef* the sixth hour came, darkness came over the whole land until the ninth hour. 
\v 34 And at the ninth hour Jesus cried out with a loud voice, “\qs Eloi, Eloi, lema sabachthani?\qs*” (which is translated, “My God, my God, ⸤why⸥\f + \fr 15:34 \ft Literally “for what \fq reason \ft ” \f* have you forsaken me?”)\f + \fr 15:34 \ft A quotation from \xt Ps 22:1 \ft \f* 
\v 35 And some of the bystanders, \add when they\add*\ef + \fr 15:35 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* heard \add it\add*,\ef + \fr 15:35 \ft *Here the direct object is supplied from context in the English translation \ef* said, “Behold, he is summoning Elijah!” 
\v 36 And someone ran and filled a sponge with sour wine, put \add it\add*\ef + \fr 15:36 \ft *Here the direct object is supplied from context in the English translation \ef* on a reed, \add and\add*\ef + \fr 15:36 \ft *Here “\add and\add*” is supplied because the two previous participles (“ran” and “filled”) have been translated as finite verbs \ef* gave \add it\add*\ef + \fr 15:36 \ft *Here the direct object is supplied from context in the English translation \ef* to him to drink, saying, “Leave \add him\add*\ef + \fr 15:36 \ft *Here the direct object is supplied from context in the English translation \ef* alone! Let us see if Elijah is coming to take him down.” 
\v 37 But Jesus uttered a loud cry \add and\add*\ef + \fr 15:37 \ft *Here “\add and\add*” is supplied because the previous participle (“uttered”) has been translated as a finite verb \ef* expired. 
\v 38 And the curtain of the temple was torn in two from top to bottom. 
\v 39 And \add when\add*\ef + \fr 15:39 \ft *Here “\add when\add*” is supplied as a component of the participle (“saw”) which is understood as temporal \ef* the centurion who was standing opposite him saw that he expired like this, he said, “Truly this man was God’s Son!” 
\v 40 And there were also women observing from a distance, among whom \add were\add* Mary Magdalene, and Mary the mother of James the younger\f + \fr 15:40 \ft Or perhaps “the short,” referring to stature \f* and Joses,\f + \fr 15:40 \ft This name appears in \xt Matt 27:56 \ft as “Joseph” \f* and Salome, 
\v 41 who used to follow\f + \fr 15:41 \ft The imperfect tense has been translated as customary here (“used to follow”) \f* him and serve him when he was in Galilee, and many other \add women\add* who went up with him to Jerusalem.
\s1 Jesus Is Buried
\m 
\v 42 And \add when it\add*\ef + \fr 15:42 \ft *Here “\add when\add*” is supplied as a component of the temporal genitive absolute participle (“was”) \ef* was already evening, since it was the day of preparation (that is, the day before the Sabbath), 
\v 43 Joseph of Arimathea, a prominent member of the council who was also himself looking forward to\f + \fr 15:43 \ft Or “waiting for” \f* the kingdom of God, came acting courageously \add and\add*\ef + \fr 15:43 \ft *Here “\add and\add*” is supplied because the previous participle (“came”) has been translated as a finite verb \ef* went in to Pilate and asked for the body of Jesus. 
\v 44 And Pilate was surprised that he was already dead, and summoning the centurion, asked him whether he had died already. 
\v 45 And \add when he\add*\ef + \fr 15:45 \ft *Here “\add when\add*” is supplied as a component of the participle (“learned of”) which is understood as temporal \ef* learned of \add it\add*\ef + \fr 15:45 \ft *Here the direct object is supplied from context in the English translation \ef* from the centurion, he granted the corpse to Joseph. 
\v 46 And \add after\add*\ef + \fr 15:46 \ft *Here “\add after\add*” is supplied as a component of the participle (“purchasing”) which is understood as temporal \ef* purchasing a linen cloth \add and\add*\ef + \fr 15:46 \ft *Here “\add and\add*” is supplied because the participle (“taking...down”) has been translated as a finite verb in keeping with English style \ef* taking him down, he wrapped \add him\add*\ef + \fr 15:46 \ft *Here the direct object is supplied from context in the English translation \ef* in the linen cloth and placed him in a tomb that had been cut from the rock. And he rolled a stone over the entrance of the tomb. 
\v 47 Now Mary Magdalene and Mary the \add mother\add* of Joses saw where he was placed.
\c 16
\s1 Jesus Is Raised
\m 
\v 1  And \add when\add*\ef + \fr 16:1 \ft *Here “\add when\add*” is supplied as a component of the temporal genitive absolute participle (“was over”) \ef* the Sabbath was over, Mary Magdalene, and Mary the \add mother\add* of James, and Salome purchased fragrant spices so that they could go \add and\add*\ef + \fr 16:1 \ft *Here “\add and\add*” is supplied because the previous participle (“go”) has been translated as a finite verb \ef* anoint him. 
\v 2 And very early in the morning on the first \add day\add* of the week they came to the tomb \add after\add*\ef + \fr 16:2 \ft *Here “\add after\add*” is supplied as a component of the temporal genitive absolute participle (“had risen”) \ef* the sun had risen. 
\v 3 And they were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” 
\v 4 And \add when they\add*\ef + \fr 16:4 \ft *Here “\add when\add*” is supplied as a component of the participle (“looked up”) which is understood as temporal \ef* looked up, they saw that the stone had been rolled away (for it was very large). 
\v 5 And \add as they\add*\ef + \fr 16:5 \ft *Here “\add as\add*” is supplied as a component of the participle (“going”) which is understood as temporal \ef* were going into the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. 
\v 6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene who was crucified. He has been raised, he is not here! See the place where they laid him! 
\v 7 But go, tell his disciples and Peter that he is going ahead of you to Galilee. You will see him there, just as he told you.” 
\v 8 And they went out \add and\add*\ef + \fr 16:8 \ft *Here “\add and\add*” is supplied because the previous participle (“went out”) has been translated as a finite verb \ef* fled from the tomb, because trembling and amazement had seized them. And they said nothing to anyone, because they were afraid.\f + \fr 16:8 \ft The Gospel of Mark ends at this point in some manuscripts, including two of the most important ones, while other manuscripts supply a shorter ending (sometimes included as part of v. \xt 8 \ft ), others supply the traditional longer ending (vv. \xt 9–20 \ft ), and still other manuscripts supply both the shorter ending and vv. \xt 9–20 \ft ; due to significant questions about the authenticity of these alternative endings, many scholars regard 16:8 as the last verse of the Gospel of Mark \f*
\s1 The Shorter Ending of Mark
\m 〚So they promptly reported all the \add things\add* they had been commanded to those around Peter. And after these \add things\add*, Jesus himself also sent out through them from the east even as far as the west the holy and imperishable proclamation of eternal salvation. Amen.〛
\s1 The Longer Ending of Mark
\m 〚
\v 9 Now early on the first \add day\add* of the week, \add after he\add*\ef + \fr 16:9 \ft *Here “\add after\add*” is supplied as a component of the participle (“rose”) which is understood as temporal \ef* rose, he appeared first to Mary Magdalene, from whom he had expelled seven demons. 
\v 10 She went out \add and\add*\ef + \fr 16:10 \ft *Here “\add and\add*” is supplied because the previous participle (“went out”) has been translated as a finite verb \ef* announced \add it\add*\ef + \fr 16:10 \ft *Here the direct object is supplied from context in the English translation \ef* to those who were with him \add while they\add*\ef + \fr 16:10 \ft *Here “\add while\add*” is supplied as a component of the participle (“were”) which is understood as temporal \ef* were mourning and weeping. 
\v 11 And those, \add when they\add*\ef + \fr 16:11 \ft *Here “\add when\add*” is supplied as a component of the participle (“heard”) which is understood as temporal \ef* heard that he was alive and had been seen by her, refused to believe \add it\add*.\ef + \fr 16:11 \ft *Here the direct object is supplied from context in the English translation \ef* 
\v 12 And after these \add things\add*, he appeared in a different form to two of them \add as they\add*\ef + \fr 16:12 \ft *Here “\add as\add*” is supplied as a component of the participle (“were walking”) which is understood as temporal \ef* were walking, \add while they\add*\ef + \fr 16:12 \ft *Here “\add while\add*” is supplied as a component of the participle (“were going out”) which is understood as temporal \ef* were going out into the countryside. 
\v 13 And these went \add and\add*\ef + \fr 16:13 \ft *Here “\add and\add*” is supplied because the previous participle (“went”) has been translated as a finite verb \ef* reported \add it\add*\ef + \fr 16:13 \ft *Here the direct object is supplied from context in the English translation \ef* to the others, and they did not believe them. 
\v 14 And later, \add while\add*\ef + \fr 16:14 \ft *Here “\add while\add*” is supplied as a component of the participle (“were reclining at table”) which is understood as temporal \ef* they were reclining at table, he appeared to the eleven. And he reprimanded their unbelief and hardness of heart, because they did not believe those who had seen him \add after he\add*\ef + \fr 16:14 \ft *Here “\add after\add*” is supplied as a component of the participle (“had been raised”) which is understood as temporal \ef* had been raised. 
\v 15 And he said to them, “Go\f + \fr 16:15 \ft As a participle of attendant circumstance this participle carries imperatival force picked up from the main verb (“preach”) \f* into all the world \add and\add*\ef + \fr 16:15 \ft *Here “\add and\add*” is supplied because the previous participle (“go”) has been translated as a finite verb \ef* preach the gospel to all creation. 
\v 16 The one who believes and is baptized will be saved, but the one who refuses to believe will be condemned. 
\v 17 And these signs will accompany those who believe: in my name they will expel demons, they will speak in new tongues, 
\v 18 they will pick up\f + \fr 16:18 \ft Some manuscripts have “and they will pick up” \f* snakes.\f + \fr 16:18 \ft Some manuscripts add “with their hands” \f* And if they drink any deadly \add poison\add* it will never hurt them; they will lay hands on the sick and ⸤they will get⸥\f + \fr 16:18 \ft Literally “they will have” \f* well.”
\p 
\v 19 Then the Lord Jesus, after \add he\add* had spoken to them, was taken up into heaven and sat down at the right hand of God. 
\v 20 And they went out \add and\add*\ef + \fr 16:20 \ft *Here “\add and\add*” is supplied because the previous participle (“went out”) has been translated as a finite verb \ef* proclaimed everywhere, \add while\add*\ef + \fr 16:20 \ft *Here “\add while\add*” is supplied as a component of the temporal genitive absolute participle (“was working together with”) \ef* the Lord was working together with \add them\add*\ef + \fr 16:20 \ft *Here the direct object is supplied from context in the English translation \ef* and confirming the message through the accompanying signs.〛