Mark 6:16

6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!”

Mark 2:7

2:7 “Why does this man speak this way? He is blaspheming! ¹  Who can forgive sins but God alone?”

Mark 3:35

3:35 For whoever does the will of God is ²  my brother and sister and mother.”

Mark 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ³ 

Mark 13:13

13:13 You will be hated by everyone because of my name. ⁴  But the one who endures to the end will be saved. ⁵ 

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 4:41

4:41 They were overwhelmed by fear and said to one another, “Who then is this? ⁶  Even the wind and sea obey him!” ⁷ 

Mark 9:7

9:7 Then ⁸  a cloud ⁹  overshadowed them, ¹⁰  and a voice came from the cloud, “This is my one dear Son. ¹¹  Listen to him!” ¹² 

Mark 12:7

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’

Mark 15:39

15:39 Now when the centurion, ¹³  who stood in front of him, saw how he died, ¹⁴  he said, “Truly this man was God’s Son!”

Mark 6:3

6:3 Isn’t this the carpenter, the son ¹⁵  of Mary ¹⁶  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Mark 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ¹⁷  is far from me.

[2:7]  ¹ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

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

[12:10]  ¹ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[13:13]  ¹ sn See 1 Cor 1:25-31.

[13:13]  ² sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[4:41]  ¹ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[4:41]  ² sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.

[9:7]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ² sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ³ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ⁴ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ⁵ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[15:39]  ¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ² tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[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).

[7:6]  ¹ tn The term “heart” is a collective singular in the Greek text.