Mark 2:19

2:19 Jesus ¹  said to them, “The wedding guests ²  cannot fast while the bridegroom ³  is with them, can they? ⁴  As long as they have the bridegroom with them they do not fast.

Mark 6:22

6:22 When his daughter Herodias ⁵  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.”

Mark 6:37

6:37 But he answered them, ⁶  “You ⁷  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ⁸  and give it to them to eat?”

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 ⁹  is far from me.

Mark 8:34

Following Jesus

8:34 Then ¹⁰  Jesus ¹¹  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ¹²  he must deny ¹³  himself, take up his cross, ¹⁴  and follow me.

Mark 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

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. ¹⁵ 

Mark 10:38-39

10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ¹⁶  10:39 They said to him, “We are able.” ¹⁷  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

Mark 12:15

12:15 But he saw through their hypocrisy and said ¹⁸  to them, “Why are you testing me? Bring me a denarius ¹⁹  and let me look at it.”

Mark 12:26

12:26 Now as for the dead being raised, ²⁰  have you not read in the book of Moses, in the passage about the bush, ²¹  how God said to him, ‘I am the God of Abraham, the ²²  God of Isaac, and the God of Jacob’? ²³ 

Mark 12:34

12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

Mark 12:43

12:43 He called his disciples and said to them, “I tell you the truth, ²⁴  this poor widow has put more into the offering box ²⁵  than all the others. ²⁶ 

Mark 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ²⁷  of the Power ²⁸  and coming with the clouds of heaven.” ²⁹ 

Mark 14:72

14:72 Immediately a rooster ³⁰  crowed a second time. Then ³¹  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. ³² 

[2:19]  ¹ tn Grk “And Jesus.”

[2:19]  ² tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ³ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[6:22]  ⁵ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

[6:37]  ⁹ tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

[6:37]  ¹⁰ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ¹¹ sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.

[7:6]  ¹³ tn The term “heart” is a collective singular in the Greek text.

[8:34]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ¹⁹ tn Grk “to follow after me.”

[8:34]  ²⁰ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ²¹ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[10:14]  ²¹ 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.

[10:38]  ²⁵ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[10:39]  ²⁹ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[12:15]  ³³ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ³⁴ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[12:26]  ³⁷ tn Grk “Now as for the dead that they are raised.”

[12:26]  ³⁸ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ³⁹ 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]  ⁴⁰ sn A quotation from Exod 3:6.

[12:43]  ⁴¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:43]  ⁴² tn See the note on the term “offering box” in v. 41.

[12:43]  ⁴³ 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.

[14:62]  ⁴⁵ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ⁴⁶ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ⁴⁷ sn An allusion to Dan 7:13.

[14:72]  ⁴⁹ 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]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ⁵¹ tn Grk “he wept deeply.”