Mark 1:20

1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Mark 2:9-10

2:9 Which is easier, ¹  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 2:10 But so that you may know ²  that the Son of Man ³  has authority on earth to forgive sins,” – he said to the paralytic ⁴  –

Mark 3:28

3:28 I tell you the truth, ⁵  people will be forgiven for all sins, even all the blasphemies they utter. ⁶ 

Mark 4:12

4:12 so that although they look they may look but not see,

and although they hear they may hear but not understand,

so they may not repent and be forgiven.” ⁷ 

Mark 4:36

4:36 So ⁸  after leaving the crowd, they took him along, just as he was, in the boat, ⁹  and other boats were with him.

Mark 5:37

5:37 He did not let anyone follow him except Peter, James, ¹⁰  and John, the brother of James.

Mark 7:27

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ¹¹ 

Mark 12:12

12:12 Now ¹²  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ¹³  they left him and went away. ¹⁴ 

Mark 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ¹⁵  All will be torn down!” ¹⁶ 

Mark 15:36

15:36 Then someone ran, filled a sponge with sour wine, ¹⁷  put it on a stick, ¹⁸  and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!”

[2:9]  ¹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[2:10]  ¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ³ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[3:28]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ² tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[4:12]  ¹ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[4:36]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ² tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[5:37]  ¹ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:27]  ¹ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[12:12]  ¹ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ³ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

[13:2]  ¹ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ² tn Grk “not one stone will be left here on another which will not be thrown down.”

[15:36]  ¹ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[15:36]  ² tn Grk “a reed.”