Mark 3:24-25

3:24 If ¹  a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand.

Mark 4:33

The Use of Parables

4:33 So ²  with many parables like these, he spoke the word to them, as they were able to hear.

Mark 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ³  Many who heard him were astonished, saying, “Where did he get these ideas? ⁴  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

Mark 6:16

6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!”

Mark 7:20

7:20 He said, “What comes out of a person defiles him.

Mark 7:23

7:23 All these evils come from within and defile a person.”

Mark 8:7

8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well.

Mark 10:7

10:7 For this reason a man will leave his father and mother, ⁵ 

Mark 10:10

10:10 In the house once again, the disciples asked him about this.

Mark 10:20

10:20 The man ⁶  said to him, “Teacher, I have wholeheartedly obeyed ⁷  all these laws ⁸  since my youth.” ⁹ 

Mark 12:4

12:4 So ¹⁰  he sent another slave to them again. This one they struck on the head and treated outrageously.

Mark 12:11

12:11 This is from the Lord, and it is marvelous in our eyes’?” ¹¹ 

Mark 13:17

13:17 Woe to those who are pregnant and to those who are nursing their babies in those days!

Mark 13:29

13:29 So also you, when you see these things happening, know ¹²  that he is near, right at the door.

Mark 16:10-11

16:10 She went out and told those who were with him, while they were mourning and weeping. 16:11 And when they heard that he was alive and had been seen by her, they did not believe.

[3:24]  ¹ sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[4:33]  ² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:2]  ³ 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]  ⁴ 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.

[10:7]  ⁴ tc ‡ The earliest witnesses, as well as a few other important mss (א B Ψ 892* 2427 sy^s), lack the rest of the quotation from Gen 2:24, “and will be united with his wife.” Most mss ([A C] D [L N] W [Δ] Θ Ë^[1],13 [579] Ï lat co) have the clause. It could be argued that the shorter reading was an accidental omission, due to this clause and v. 8 both beginning with καί (kai, “and”). But if that were the case, one might expect to see corrections in א or B. This can be overstated, of course; both mss combine in their errors on several other occasions. However, the nature of the omission here (both its length and the fact that it is from the OT) argues that א and B reflect the original wording. Further, the form of the longer reading is identical with the LXX of Gen 2:24, but different from the quotation in Matt 19:5 (προσκολληθήσεται vs. κολληθήσεται [proskollhqhsetai vs. kollhqhsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικί [pro" thn gunaika vs. th gunaiki]). The significance of this is that Matthew’s quotations of the OT are often, if not usually, directly from the Hebrew – except when he is following Mark’s quotation of the OT. Matthew in fact only departs from Mark’s verbatim quotation of the LXX in 15:4 and 19:19, both texts quoting from Exod 20:12/Deut 5:6 (and in both places the only difference from Mark/LXX is the dropping of σου [sou, “your”]). This might suggest that the longer reading here was not part of what the first evangelist had in his copy of Mark. Further, the reading without this line is harder, for the wife is not explicitly mentioned in v. 7; the casual reader could read “the two” of v. 8 as referring to father and mother rather than husband and wife. (And Mark is known for having harder, shorter readings that scribes tried to soften by explanatory expansion: In this chapter alone, cf. the textual problems in v. 6 [the insertion of ὁ θεός]; in v. 13 [the replacement of αὐτοῖς with τοῖς προσφέρουσιν or τοῖς φέρουσιν]; in v. 24 [insertion of ἐστιν τοὺς πεποιθότας ἐπὶ χρήμασιν, πλούσιον, or τὰ χρήματα ἔχοντες; and perhaps in v. 2 [possible insertion of προσελθόντες Φαρισαῖοι or similar permutations].) Although a decision is difficult, the preferred reading lacks “and will be united with his wife.” NA²⁷ has the longer reading in brackets, indicating doubts as to its authenticity.

[10:20]  ⁵ tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:20]  ⁶ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[10:20]  ⁷ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[10:20]  ⁸ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[12:4]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[12:11]  ⁷ sn A quotation from Ps 118:22-23.

[13:29]  ⁸ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.