Mark 3:20

Jesus and Beelzebul

3:20 Now ¹  Jesus ²  went home, and a crowd gathered so that they were not able to eat.

Mark 4:2

4:2 He taught them many things in parables, ³  and in his teaching said to them:

Mark 8:5

8:5 He asked them, “How many loaves do you have?” They replied, “Seven.”

Mark 8:13

8:13 Then ⁴  he left them, got back into the boat, and went to the other side.

Mark 10:6

10:6 But from the beginning of creation he ⁵  made them male and female. ⁶ 

Mark 11:6

11:6 They replied as Jesus had told them, and the bystanders ⁷  let them go.

Mark 12:4

12:4 So ⁸  he sent another slave to them again. This one they struck on the head and treated outrageously.

[3:20]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:2]  ³ sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[8:13]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:6]  ⁷ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ⁸ sn A quotation from Gen 1:27; 5:2.

[11:6]  ⁹ tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.

[12:4]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.