Mark 6:3

6:3 Isn’t this the carpenter, the son ¹  of Mary ²  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Mark 9:1

9:1 And he said to them, “I tell you the truth, ³  there are some standing here who will not ⁴  experience ⁵  death before they see the kingdom of God come with power.” ⁶ 

Mark 9:5

9:5 So ⁷  Peter said to Jesus, ⁸  “Rabbi, it is good for us to be here. Let us make three shelters ⁹  – one for you, one for Moses, and one for Elijah.”

Mark 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ¹⁰  He has been raised! ¹¹  He is not here. Look, there is the place where they laid him.

¹ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

² sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁴ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

⁵ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

⁶ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

⁵ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

⁶ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

⁷ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

⁷ sn See the note on Crucify in 15:13.

⁸ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.