Mark 3:31

Jesus’ True Family

3:31 Then ¹  Jesus’ ²  mother and his brothers ³  came. Standing ⁴  outside, they sent word to him, to summon him.

Mark 7:33

7:33 After Jesus ⁵  took him aside privately, away from the crowd, he put his fingers in the man’s ⁶  ears, and after spitting, he touched his tongue. ⁷ 

Mark 8:21

8:21 Then ⁸  he said to them, “Do you still not understand?” ⁹ 

Mark 9:20

9:20 So they brought the boy ¹⁰  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ¹¹  fell on the ground and rolled around, foaming at the mouth.

Mark 9:28

9:28 Then, ¹²  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Mark 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ¹³  And the large crowd was listening to him with delight.

Mark 12:44

12:44 For they all gave out of their wealth. ¹⁴  But she, out of her poverty, put in what she had to live on, everything she had.” ¹⁵ 

Mark 14:44

14:44 (Now the betrayer ¹⁶  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ¹⁷ 

[3:31]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ³ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:33]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁶ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ⁷ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[8:21]  ⁹ tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.

[8:21]  ¹⁰ sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).

[9:20]  ¹³ tn Grk “him.”

[9:20]  ¹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:28]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:37]  ²¹ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[12:44]  ²⁵ tn Grk “out of what abounded to them.”

[12:44]  ²⁶ sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.

[14:44]  ²⁹ tn Grk “the one who betrays him.”

[14:44]  ³⁰ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.