Mark 2:17

2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. ¹  I have not come to call the righteous, but sinners.”

Mark 4:38

4:38 But ²  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?”

Mark 5:30

5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?”

Mark 6:3

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

Mark 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ⁵  On the way he asked his disciples, ⁶  “Who do people say that I am?”

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.” ⁷ 

Mark 8:35

8:35 For whoever wants to save his life ⁸  will lose it, ⁹  but whoever loses his life for my sake and for the gospel will save it.

Mark 9:1

9:1 And he said to them, “I tell you the truth, ¹⁰  there are some standing here who will not ¹¹  experience ¹²  death before they see the kingdom of God come with power.” ¹³ 

Mark 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ¹⁴  they were not able to do so.” ¹⁵ 

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. ¹⁶ 

Mark 10:33

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ¹⁷  They will condemn him to death and will turn him over to the Gentiles.

Mark 11:17

11:17 Then he began to teach ¹⁸  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ¹⁹  But you have turned it into a den ²⁰  of robbers!” ²¹ 

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 ²²  must marry ²³  the widow and father children ²⁴  for his brother.’ ²⁵ 

Mark 12:26

12:26 Now as for the dead being raised, ²⁶  have you not read in the book of Moses, in the passage about the bush, ²⁷  how God said to him, ‘I am the God of Abraham, the ²⁸  God of Isaac, and the God of Jacob’? ²⁹ 

Mark 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ³⁰  this poor widow has put more into the offering box ³¹  than all the others. ³² 

Mark 14:12

The Passover

14:12 Now ³³  on the first day of the feast of ³⁴  Unleavened Bread, when the Passover lamb is sacrificed, ³⁵  Jesus’ ³⁶  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ³⁷ 

Mark 14:72

14:72 Immediately a rooster ³⁸  crowed a second time. Then ³⁹  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ⁴⁰ 

[2:17]  ¹ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[4:38]  ² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:3]  ³ 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]  ⁴ 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).

[8:27]  ⁴ map Fpr location see Map1 C1; Map2 F4.

[8:27]  ⁵ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[8:33]  ⁵ tn Grk “people’s.”

[8:35]  ⁶ tn Or “soul” (throughout vv. 35-37).

[8:35]  ⁷ 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.

[9:1]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ⁸ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ⁹ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹⁰ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[9:18]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ⁹ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[10:14]  ⁹ 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.

[10:33]  ¹⁰ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

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

[11:17]  ¹² sn A quotation from Isa 56:7.

[11:17]  ¹³ tn Or “a hideout” (see L&N 1.57).

[11:17]  ¹⁴ 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]  ¹² 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]  ¹³ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ¹⁴ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ¹⁵ 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.

[12:26]  ¹³ tn Grk “Now as for the dead that they are raised.”

[12:26]  ¹⁴ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ¹⁵ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ¹⁶ sn A quotation from Exod 3:6.

[12:43]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ¹⁵ tn See the note on the term “offering box” in v. 41.

[12:43]  ¹⁶ 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.

[14:12]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ¹⁶ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ¹⁷ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ¹⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹⁹ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[14:72]  ¹⁶ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ¹⁸ tn Grk “he wept deeply.”