Mark 3:27

3:27 But no one is able to enter a strong man’s ¹  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ² 

Mark 6:22

6:22 When his daughter Herodias ³  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 8:35

8:35 For whoever wants to save his life ⁴  will lose it, ⁵  but whoever loses his life for my sake and for the gospel will save it.

Mark 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ⁶  they were not able to do so.” ⁷ 

Mark 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ⁸  two hands and go into hell, ⁹  to the unquenchable fire.

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 ¹⁰  two feet and be thrown into hell.

Mark 9:47

9:47 If your eye causes you to sin, tear it out! ¹¹  It is better to enter into the kingdom of God with one eye than to have ¹²  two eyes and be thrown into hell,

Mark 10:30

10:30 who will not receive in this age ¹³  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ¹⁴  – and in the age to come, eternal life. ¹⁵ 

Mark 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ¹⁶  must marry ¹⁷  the widow and father children ¹⁸  for his brother.’ ¹⁹ 

Mark 13:11

13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, ²⁰  for it is not you speaking, but the Holy Spirit.

Mark 14:14

14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’

[3:27]  ¹ sn The strong man here pictures Satan.

[3:27]  ² sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[6:22]  ³ 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.

[8:35]  ⁵ tn Or “soul” (throughout vv. 35-37).

[8:35]  ⁶ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:18]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ⁸ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:43]  ⁹ tn Grk “than having.”

[9:43]  ¹⁰ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:45]  ¹¹ tn Grk “than having.”

[9:47]  ¹³ tn Grk “throw it out.”

[9:47]  ¹⁴ tn Grk “than having.”

[10:30]  ¹⁵ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ¹⁶ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ¹⁷ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[12:19]  ¹⁷ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ¹⁸ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ¹⁹ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ²⁰ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[13:11]  ¹⁹ tn Grk “in that hour.”