Mark 3:6

3:6 So ¹  the Pharisees ²  went out immediately and began plotting with the Herodians, ³  as to how they could assassinate ⁴  him.

Mark 4:25

4:25 For whoever has will be given more, but ⁵  whoever does not have, even what he has will be taken from him.” ⁶ 

Mark 5:43

5:43 He strictly ordered that no one should know about this, ⁷  and told them to give her something to eat.

Mark 6:23

6:23 He swore to her, ⁸  “Whatever you ask I will give you, up to half my kingdom.” ⁹ 

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.” ¹⁰ 

Mark 13:22

13:22 For false messiahs ¹¹  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Mark 14:5

14:5 It ¹²  could have been sold for more than three hundred silver coins ¹³  and the money ¹⁴  given to the poor!” So ¹⁵  they spoke angrily to her.

Mark 14:11

14:11 When they heard this, they were delighted ¹⁶  and promised to give him money. ¹⁷  So ¹⁸  Judas ¹⁹  began looking for an opportunity to betray him.

[3:6]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ² sn See the note on Pharisees in 2:16.

[3:6]  ³ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  ⁴ tn Grk “destroy.”

[4:25]  ⁵ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:25]  ⁶ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

[5:43]  ⁹ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[6:23]  ¹³ tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[6:23]  ¹⁴ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[10:40]  ¹⁷ 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.

[13:22]  ²¹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:5]  ²⁵ tn Here γάρ (gar) has not been translated.

[14:5]  ²⁶ tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).

[14:5]  ²⁷ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[14:5]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ²⁹ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[14:11]  ³⁰ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[14:11]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ³² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.