Mark 11:30

11:30 John’s baptism – was it from heaven or from people? ¹  Answer me.”

Mark 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ²  short.

Mark 7:8

7:8 Having no regard ³  for the command of God, you hold fast to human tradition.” ⁴ 

Mark 7:21

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,

Mark 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ⁵  but not for God; all things are possible for God.”

Mark 11:32

11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).

Mark 14:58

14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’”

Mark 8:33

8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ⁶ 

Mark 7:7

7:7 They worship me in vain,

teaching as doctrine the commandments of men.’ ⁷ 

Mark 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ⁸  your tradition.

Mark 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Mark 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ⁹  They ¹⁰  will kill him, ¹¹  and after three days he will rise.” ¹² 

[11:30]  ¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[13:20]  ² tn Grk “the days.”

[7:8]  ³ tn Grk “Having left the command.”

[7:8]  ⁴ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

[10:27]  ⁴ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[8:33]  ⁵ tn Grk “people’s.”

[7:7]  ⁶ sn A quotation from Isa 29:13.

[7:9]  ⁷ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[9:31]  ⁸ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ¹⁰ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ¹¹ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.