Mark 10:4

10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” ¹ 

Mark 9:13

9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”

Mark 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ² 

Mark 1:2

1:2 As it is written in Isaiah the prophet, ³ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ⁴ 

Mark 14:27

The Prediction of Peter’s Denial

14:27 Then ⁵  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ⁶ 

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 ⁷  is far from me.

Mark 9:12

9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?

Mark 11:17

11:17 Then he began to teach ⁸  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ⁹  But you have turned it into a den ¹⁰  of robbers!” ¹¹ 

Mark 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ¹²  must marry ¹³  the widow and father children ¹⁴  for his brother.’ ¹⁵ 

Mark 14:21

14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

[10:4]  ¹ tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.

[10:5]  ² tn Grk “heart” (a collective singular).

[1:2]  ³ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ⁴ sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[14:27]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ⁵ sn A quotation from Zech 13:7.

[7:6]  ⁵ tn The term “heart” is a collective singular in the Greek text.

[11:17]  ⁶ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ⁷ sn A quotation from Isa 56:7.

[11:17]  ⁸ tn Or “a hideout” (see L&N 1.57).

[11:17]  ⁹ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[12:19]  ⁷ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ⁸ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ⁹ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ¹⁰ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.