Mark 3:11

3:11 And whenever the unclean spirits ¹  saw him, they fell down before him and cried out, “You are the Son of God.”

Mark 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ²  are outside looking for you.”

Mark 6:18

6:18 For John had repeatedly told ³  Herod, “It is not lawful for you to have your brother’s wife.” ⁴ 

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 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁶  two feet and be thrown into hell.

Mark 9:47

9:47 If your eye causes you to sin, tear it out! ⁷  It is better to enter into the kingdom of God with one eye than to have ⁸  two eyes and be thrown into hell,

Mark 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ⁹ 

Mark 10:18

10:18 Jesus said to him, “Why do you call me good? ¹⁰  No one is good except God alone.

Mark 10:39

10:39 They said to him, “We are able.” ¹¹  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

Mark 11:5

11:5 Some people standing there said to them, “What are you doing, untying that colt?”

Mark 11:21

11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.”

Mark 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ¹² 

Mark 12:27

12:27 He is not the God of the dead but of the living. ¹³  You are badly mistaken!”

Mark 13:33

13:33 Watch out! Stay alert! ¹⁴  For you do not know when the time will come.

Mark 14:12

The Passover

14:12 Now ¹⁵  on the first day of the feast of ¹⁶  Unleavened Bread, when the Passover lamb is sacrificed, ¹⁷  Jesus’ ¹⁸  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ¹⁹ 

Mark 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Mark 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

[3:11]  ¹ sn Unclean spirits refers to evil spirits.

[3:32]  ² tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[6:18]  ³ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ⁴ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[6:22]  ⁴ 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.

[9:45]  ⁵ tn Grk “than having.”

[9:47]  ⁶ tn Grk “throw it out.”

[9:47]  ⁷ tn Grk “than having.”

[10:5]  ⁷ tn Grk “heart” (a collective singular).

[10:18]  ⁸ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[10:39]  ⁹ 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.

[12:10]  ¹⁰ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[12:27]  ¹¹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[13:33]  ¹² tc The vast majority of witnesses (א A C L W Θ Ψ Ë^1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.

[14:12]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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

[14:12]  ¹⁵ 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]  ¹⁶ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹⁷ 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.