Mark 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Mark 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ¹  comes and snatches the word ²  that was sown in them.

Mark 4:20

4:20 But ³  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

Mark 6:3

6:3 Isn’t this the carpenter, the son ⁴  of Mary ⁵  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Mark 6:14

The Death of John the Baptist

6:14 Now ⁶  King Herod ⁷  heard this, for Jesus’ ⁸  name had become known. Some ⁹  were saying, “John the baptizer ¹⁰  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Mark 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ¹¹  is far from me.

Mark 8:35

8:35 For whoever wants to save his life ¹²  will lose it, ¹³  but whoever loses his life for my sake and for the gospel will save it.

Mark 9:37

9:37 “Whoever welcomes ¹⁴  one of these little children ¹⁵  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

Mark 9:42

9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone ¹⁶  tied around his neck and to be thrown into the sea.

Mark 10:14

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ¹⁷ 

Mark 10:30

10:30 who will not receive in this age ¹⁸  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ¹⁹  – and in the age to come, eternal life. ²⁰ 

Mark 11:33

11:33 So ²¹  they answered Jesus, ²²  “We don’t know.” ²³  Then Jesus said to them, “Neither will I tell you ²⁴  by what authority ²⁵  I am doing these things.”

Mark 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ²⁶  this poor widow has put more into the offering box ²⁷  than all the others. ²⁸ 

Mark 14:25

14:25 I tell you the truth, ²⁹  I will no longer drink of the fruit ³⁰  of the vine until that day when I drink it new in the kingdom of God.”

[4:15]  ¹ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[4:20]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:3]  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.

[6:3]  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).

[6:14]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ² sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[6:14]  ³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ⁵ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[7:6]  ¹ tn The term “heart” is a collective singular in the Greek text.

[8:35]  ¹ tn Or “soul” (throughout vv. 35-37).

[8:35]  ² sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:37]  ¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:42]  ¹ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.

[10:14]  ¹ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[10:30]  ¹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ² tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ³ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[11:33]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:33]  ² tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.

[11:33]  ³ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

[11:33]  ⁴ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[11:33]  ⁵ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.

[12:43]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ² tn See the note on the term “offering box” in v. 41.

[12:43]  ³ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[14:25]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:25]  ² tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).