Mark 4:18

4:18 Others are the ones sown among thorns: They are those who hear the word,

Mark 10:8

10:8 and the two will become one flesh. ¹  So they are no longer two, but one flesh.

Mark 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ²  in heaven.

Mark 4:16-17

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But ³  they have no root in themselves and do not endure. ⁴  Then, when trouble or persecution comes because of the word, immediately they fall away.

Mark 8:3

8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Mark 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ⁵  comes and snatches the word ⁶  that was sown in them.

Mark 4:20

4:20 But ⁷  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

Mark 6:3

6:3 Isn’t this the carpenter, the son ⁸  of Mary ⁹  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Mark 9:1

9:1 And he said to them, “I tell you the truth, ¹⁰  there are some standing here who will not ¹¹  experience ¹²  death before they see the kingdom of God come with power.” ¹³ 

[10:8]  ¹ sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.

[12:25]  ¹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[4:17]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ² tn Grk “are temporary.”

[4:15]  ¹ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[4:20]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:3]  ¹ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

[6:3]  ² sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

[9:1]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ² tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ³ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ⁴ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.