Mark 4:11

4:11 He said to them, “The secret ¹  of the kingdom of God has been given ²  to you. But to those outside, everything is in parables,

Mark 4:21

The Parable of the Lamp

4:21 He also said to them, “A lamp ³  isn’t brought to be put under a basket ⁴  or under a bed, is it? Isn’t it to be placed on a lampstand?

Mark 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ⁵  and more will be added to you.

Mark 7:27

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ⁶ 

Mark 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ⁷  say that the Christ ⁸  is David’s son? ⁹ 

Mark 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ¹⁰  also said, “Watch out for the experts in the law. ¹¹  They like walking ¹²  around in long robes and elaborate greetings ¹³  in the marketplaces,

Mark 14:36

14:36 He said, “Abba, ¹⁴  Father, all things are possible for you. Take this cup ¹⁵  away from me. Yet not what I will, but what you will.”

Mark 15:12

15:12 So Pilate spoke to them again, ¹⁶  “Then what do you want me to do ¹⁷  with the one you call king of the Jews?”

[4:11]  ¹ tn Grk “the mystery.”

[4:11]  ² tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[4:21]  ³ sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

[4:21]  ⁴ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[4:24]  ⁵ tn Grk “by [the measure] with which you measure it will be measured to you.”

[7:27]  ⁷ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[12:35]  ⁹ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ¹⁰ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  ¹¹ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[12:38]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ¹² tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ¹³ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ¹⁴ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[14:36]  ¹³ tn The word means “Father” in Aramaic.

[14:36]  ¹⁴ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[15:12]  ¹⁵ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ¹⁶ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.