Mark 3:35

3:35 For whoever does the will of God is ¹  my brother and sister and mother.”

Mark 4:22

4:22 For nothing is hidden except to be revealed, ²  and nothing concealed except to be brought to light.

Mark 4:26

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground.

Mark 6:15

6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.”

Mark 6:49

6:49 When they saw him walking on the water ³  they thought he was a ghost. They ⁴  cried out,

Mark 7:2

7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed.

Mark 7:34

7:34 Then ⁵  he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). ⁶ 

Mark 9:10

9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

Mark 10:25

10:25 It is easier for a camel ⁷  to go through the eye of a needle ⁸  than for a rich person to enter the kingdom of God.”

Mark 10:40

10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” ⁹ 

Mark 10:43

10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant,

Mark 12:31

12:31 The second is: ‘Love your neighbor as yourself.’ ¹⁰  There is no other commandment greater than these.”

Mark 14:24

14:24 He said to them, “This is my blood, the blood ¹¹  of the covenant, ¹²  that is poured out for many.

Mark 14:34

14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”

Mark 14:69

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.”

Mark 15:16

Jesus is Mocked

15:16 So ¹³  the soldiers led him into the palace (that is, the governor’s residence) ¹⁴  and called together the whole cohort. ¹⁵ 

[3:35]  ¹ tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.

[4:22]  ² tn Or “disclosed.”

[6:49]  ³ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:34]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:34]  ⁵ sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.

[10:25]  ⁵ tc A few witnesses (˹³ 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[10:25]  ⁶ sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).

[10:40]  ⁶ sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.

[12:31]  ⁷ sn A quotation from Lev 19:18.

[14:24]  ⁸ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ⁹ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[15:16]  ⁹ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ¹⁰ tn Grk “(that is, the praetorium).”

[15:16]  ¹¹ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.