Mark 13:25

13:25 the stars will be falling from heaven, and the powers in the heavens will be shaken. ¹ 

Mark 4:19

4:19 but ²  worldly cares, the seductiveness of wealth, ³  and the desire for other things come in and choke the word, ⁴  and it produces nothing.

Mark 15:41

15:41 When he was in Galilee, they had followed him and given him support. ⁵  Many other women who had come up with him to Jerusalem ⁶  were there too.

Mark 14:56

14:56 Many gave false testimony against him, but their testimony did not agree.

Mark 2:5

2:5 When Jesus saw their ⁷  faith, he said to the paralytic, “Son, your sins are forgiven.” ⁸ 

Mark 7:35

7:35 And immediately the man’s ⁹  ears were opened, his tongue loosened, and he spoke plainly.

Mark 2:9

2:9 Which is easier, ¹⁰  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?

Mark 3:28

3:28 I tell you the truth, ¹¹  people will be forgiven for all sins, even all the blasphemies they utter. ¹² 

Mark 4:7

4:7 Other seed fell among the thorns, ¹³  and they grew up and choked it, ¹⁴  and it did not produce grain.

Mark 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ¹⁵  you did not arrest me. But this has happened so that ¹⁶  the scriptures would be fulfilled.”

Mark 6:3

6:3 Isn’t this the carpenter, the son ¹⁷  of Mary ¹⁸  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 ¹⁹  King Herod ²⁰  heard this, for Jesus’ ²¹  name had become known. Some ²²  were saying, “John the baptizer ²³  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Mark 13:19

13:19 For in those days there will be suffering ²⁴  unlike anything that has happened ²⁵  from the beginning of the creation that God created until now, or ever will happen.

Mark 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ²⁶  Many who heard him were astonished, saying, “Where did he get these ideas? ²⁷  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

[13:25]  ¹ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[4:19]  ² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ³ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ⁴ sn That is, their concern for spiritual things is crowded out by material things.

[15:41]  ³ tn Grk “and ministered to him.”

[15:41]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:5]  ⁴ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ⁵ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[7:35]  ⁵ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[2:9]  ⁶ 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.

[3:28]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ⁸ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[4:7]  ⁸ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[4:7]  ⁹ sn That is, crowded out the good plants.

[14:49]  ⁹ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ¹⁰ tn Grk “But so that”; the verb “has happened” is implied.

[6:3]  ¹⁰ 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]  ¹¹ 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]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ¹² 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]  ¹³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

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

[6:14]  ¹⁵ 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]).

[13:19]  ¹² tn Traditionally, “tribulation.”

[13:19]  ¹³ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[6:2]  ¹³ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[6:2]  ¹⁴ tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.