Mark 3:28

3:28 I tell you the truth, ¹  people will be forgiven for all sins, even all the blasphemies they utter. ² 

Mark 5:36

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.”

Mark 7:14

7:14 Then ³  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Mark 7:22

7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Mark 7:35

7:35 And immediately the man’s ⁴  ears were opened, his tongue loosened, and he spoke plainly.

Mark 10:13

Jesus and Little Children

10:13 Now ⁵  people were bringing little children to him for him to touch, ⁶  but the disciples scolded those who brought them. ⁷ 

Mark 10:22

10:22 But at this statement, the man ⁸  looked sad and went away sorrowful, for he was very rich. ⁹ 

Mark 11:6

11:6 They replied as Jesus had told them, and the bystanders ¹⁰  let them go.

Mark 11:14

11:14 He said to it, ¹¹  “May no one ever eat fruit from you again.” And his disciples heard it. ¹² 

Mark 14:64

14:64 You have heard the blasphemy! What is your verdict?” ¹³  They all condemned him as deserving death.

[3:28]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ² tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[7:14]  ³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:35]  ⁵ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[10:13]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ⁸ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

[10:13]  ⁹ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

[10:22]  ⁹ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:22]  ¹⁰ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

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

[11:14]  ¹³ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ¹⁴ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[14:64]  ¹⁵ tn Grk “What do you think?”