Mark 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ¹  them.

Mark 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Mark 8:35

8:35 For whoever wants to save his life ²  will lose it, ³  but whoever loses his life for my sake and for the gospel will save it.

Mark 4:30

The Parable of the Mustard Seed

4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it?

Mark 6:26

6:26 Although it grieved the king deeply, ⁴  he did not want to reject her request because of his oath and his guests.

Mark 10:11

10:11 So ⁵  he told them, “Whoever divorces his wife and marries another commits adultery against her.

Mark 12:21

12:21 The second married her and died without any children, and likewise the third.

Mark 12:23

12:23 In the resurrection, when they rise again, ⁶  whose wife will she be? For all seven had married her.” ⁷ 

Mark 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Mark 10:15

10:15 I tell you the truth, ⁸  whoever does not receive ⁹  the kingdom of God like a child ¹⁰  will never ¹¹  enter it.”

Mark 6:17

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ¹²  had married her.

Mark 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ¹³  two hands and go into hell, ¹⁴  to the unquenchable fire.

Mark 11:2

11:2 and said to them, “Go to the village ahead of you. ¹⁵  As soon as you enter it, you will find a colt tied there that has never been ridden. ¹⁶  Untie it and bring it here.

Mark 11:13

11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit ¹⁷  on it. When he came to it he found nothing but leaves, for it was not the season for figs.

[1:31]  ¹ tn The imperfect verb is taken ingressively here.

[8:35]  ² tn Or “soul” (throughout vv. 35-37).

[8:35]  ³ 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.

[6:26]  ³ tn Grk “and being deeply grieved, the king did not want.”

[10:11]  ⁴ tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

[12:23]  ⁵ tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

[12:23]  ⁶ tn Grk “For the seven had her as wife.”

[10:15]  ⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ⁷ sn On receive see John 1:12.

[10:15]  ⁸ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ⁹ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[6:17]  ⁷ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[9:43]  ⁸ tn Grk “than having.”

[9:43]  ⁹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[11:2]  ⁹ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ¹⁰ tn Grk “a colt tied there on which no one of men has ever sat.”

[11:13]  ¹⁰ tn Grk “anything.”