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 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Mark 9:6

9:6 (For they were afraid, and he did not know what to say.) ² 

Mark 9:40

9:40 For whoever is not against us is for us.

Mark 11:16

11:16 and he would not permit anyone to carry merchandise ³  through the temple courts. ⁴ 

Mark 12:22

12:22 None of the seven had children. Finally, the woman died too.

Mark 12:27

12:27 He is not the God of the dead but of the living. ⁵  You are badly mistaken!”

Mark 13:31

13:31 Heaven and earth will pass away, but my words will never pass away. ⁶ 

Mark 13:33

13:33 Watch out! Stay alert! ⁷  For you do not know when the time will come.

Mark 14:29

14:29 Peter said to him, “Even if they all fall away, I will not!”

Mark 14:56

14:56 Many gave false testimony against him, but their testimony did not agree.

Mark 15:23

15:23 They offered him wine mixed with myrrh, ⁸  but he did not take it.

[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.

[9:6]  ² sn This is a parenthetical note by the author.

[11:16]  ³ tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.

[11:16]  ⁴ tn Grk “the temple.”

[12:27]  ⁴ 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.

[13:31]  ⁵ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.

[13:33]  ⁶ 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.

[15:23]  ⁷ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.